Young Anabaptist Radicals

Crossposted from Ekklesia, UK by ST with permission of Tim Siedel

Experiencing the Lenten season in Palestine is unique. It carries with it incredible feelings of closeness and concreteness as one visits sites such as the Church of the Holy Sepulchre in the Old City of Jerusalem — the site where Christians believe Jesus Christ was crucified, buried and resurrected. Yet, those feelings of closeness are easily swallowed up by a sense of separation and forsakenness as one considers the current situation.

In the recently released Kairos Palestine Document, Palestinian Christians take this situation as their starting point in challenging theological interpretations of those “who use the Bible to threaten our existence as Christian and Muslim Palestinians,” trying to “attach a biblical and theological legitimacy to the infringement of our rights.”

Though Easter and its celebration of resurrection and new life defines Christianity, in a place like Palestine the season of Lent always seems more appropriate. (more…)

Looks like Folknotions paved the way for me on this one. I’d pretty much forgotten about YAR until yesterday TimN sent me a new incoming comment on a post I’d put up well over two years ago.

Like Folknotions, I didn’t leave YAR because I thought YAR was a bad place or because anyone had angered me. Rather…

1. I’m not Mennonite anymore, even though Anabaptism still influences my thinking and theology.
I started attending a Mennonite church with my family when I was 12. I left that church a little over a year ago, at 25, because of some undesirable circumstances that culminated and made clear to me in an instant that it wasn’t the church for me anymore. I haven’t set foot in that building for anything church-y since, and have had only limited contact with its members since. (My family still goes there, though, and I have lots of contact with them.)

When I left initially, I took a few weeks off from faith communities. I decided to check out a United Church of Christ congregation in the small town where I was living at the time. My dad’s side of the family is all UCC, so I felt a little more comfortable checking out a UCC church than the Methodist church next door, to which I had no pre-existing connection. I felt a need to participate in a faith community, but my finances had become such that I needed a church to which I could walk. Since I was planning on moving from that small town, I knew from the start that this congregation would be a transitional church for me.

It was a relatively “safe” place for me to be at that time in my life. I had broken off an engagement to someone I loved very much, and he was still making me miserable through stalking me and some other measures. In contrast to the Mennonite church I’d left, where there was an insanely high percentage of twentysomethings, this UCC church was highly concentrated with people above 70 years of age. It had the “new and different” appeal to me of being a fairly liturgical church and following a more formalized pattern of rituals than the Mennonite congregation. I know it’s backwards to most people for anyone to “discover” liturgy as something “new and different,” but I guess you’ll get that when every church you’ve regularly attended your entire life has eschewed any connection to the lectionary. (more…)

As part of the conversation that often occurred in response to Mennonites in Northern Ghana, who were asking me “what does it mean to be Mennonite?” I would quote a snippet from Menno’s document. (I mean, only sometimes, when they asked specifically about Simons, because “church founders” are a BIG deal there). But the language was such that I always found myself changing the words. These folks loved Jesus, and they weren’t necessarily asking me about what Jesus had to say about discipleship and prayer, but they wanted to know what Menno had to say. They had only relative familiarity with British English and most are distanced from the written word. I wonder if I translated the following accurately? I wonder if it matters? How would you translate/summarize this part of Menno Simon’s Why I Do Not Cease Teaching and Writing (1539)

“True evangelical faith is of such a nature that it cannot lie dormant, but manifests itself in all righteousness and works of love; it dies unto the flesh and blood; it destroys all forbidden lusts and desires; it seeks and serves and fears God; (more…)

Anawim theology is the biblical theology of God’s salvation of the poor and outcast. It is strongly linked to anabaptist theology. “Anawim” is a Hebrew term that means “the poor seeking the Lord for deliverance”, is used in the Psalms extensively and is referred to in the Magnificat and the Beatitudes. If you are interested in reading a popular theology of it you can read the book Unexpected News: Reading The Bible Through Third World Eyes or check out this website: http://www.nowheretolayhishead.org/teachings.html

But I’m not here to talk about that. I’m here to talk about Avatar.

I understand that some feel that there is some racism in Avatar, and I can see their point, but it would be deeply embedded and certainly not obvious to the masses throughout the world watching it. However, I believe that part of the reason that Avatar is so popular is because of the open Anawim-like theology involved. There is a general morality throughout the world that the underdog should be supported and that God is on the side of the oppressed. Avatar not only supports this, but has a pretty strong morality/spirituality. As I sat and watched it a couple times, I wrote the following principles down that I think describes Avatar’s basic support of Anawim theology:

There is a empire, ruling the world, and its focus is to increase the wealth of a limited few, even if that hurts others. Everyone within the empire is a part of this system of greed, even if they superficially attempt to oppose it. (more…)

As a note: This is also posted at The Wandering Road

So I’ve recently run across the Catholic Rosary.  While I’m drawn to it’s structure and it’s ability to help people pray, as a good Anabaptist, I take issue with some of it’s theology.  So here is my initial thoughts and proposal for an Anabaptist Rosary.

First- An orientation to the actual Rosary.

How to pray the Rosary
1. Make the Sign of the Cross and say the “Apostles Creed.”
2. Say the “Our Father.”
3. Say three “Hail Marys.”
4. Say the “Glory be to the Father.”
5. Announce the First Mystery; then say
the “Our Father.”
6. Say ten “Hail Marys,” while meditating on the Mystery.
7. Say the “Glory be to the Father.”
8. Announce the Second Mystery: then say the “Our Father.” Repeat 6 and 7 and continue with the Third, Fourth, and Fifth Mysteries in the same manner.
9. Say the ‘Hail, Holy Queen’ on the medal after the five decades are completed.
As a general rule, depending on the season, the Joyful Mysteries are said on Monday and Saturday; the Sorrowful Mysteries on Tuesday and Friday; the Glorious Mysteries on Wednesday and Sunday; and the Luminous Mysteries on Thursday. (more…)

This is a invitation to the YAR community from Byron Rempel-Burkholder, and editor at Faith and Life Resources/Mennonite Publishing Network. Feel free to contact Byron directly or leave your response in a comment.

We at Mennonite Publishing Network need your help in creating resources that nurture spirituality among 20- and 30-somethings. Our traditional existing medium is Rejoice! magazine, which offers daily meditations on Bible texts, along with denominational prayer requests. Rejoice! is relatively successful among middle and older adults, but it is attracting only a small segment of younger adults to its readership. (more…)

crossposted from As of Yet Untitled

For the last few weeks, I’ve been wrestling with how to respond to Levi Miller’s column on "peacenjustice". My first reaction was one of anger and frustration. No wonder the Mennonite church has had such a hard time integrating peace and justice into our whole denomination! The director of our publishing house mocks it as a buzzword and sees it as a product of "cultural chatterers." Miller seems to see shalom (the bible’s word for peace and justice) as a little more then a worn out fad. It was much loved by the Sandinistas and Sojourners in the ’70s, but it is time to grow up and move on.

Over the weeks, I wrote several paragraphs expounding on my outrage at an old white guy maligning a theology of liberation that challenges the unjust status quo.

(more…)

My father is doing research on the history of Anabaptist in Augsburg, Germany, the town the Confessio Augustana was proclaimed in 1530, in which the new Lutheran church proclaimed its faith and also some condemning of Anabaptists. The dialogue between Lutherans and Mennonites is still suffering from this. During World Conference Assembly in Asunción this year Ishmael Noko said “[the Lutheran church] is like a scorpion, we still have this poison [the articles about condemning Anabaptists] we just didn’t use it for a long time, but it’s still there” Recently the Lutheran World Federation officially apologized.

But that’s actually not what I wanted to write about. Augsburg was also a major Anabaptist center in the 16th century. That’s why the local reformator Urbanus Rhegius wrote a pamphlet “against the new baptist order” in which he claims that the Anabaptists are actually just a “new monkery”, an argument made in many writings against the Anabaptists. The claim is that they only make the same things as the monastic orders did, just with families.

I don’t know too much about the New Monasticism movement, I read Shane’s first book, but I guess the name wasn’t knowingly a reminiscence on the Anabaptists.

Please, I am wondering if anyone knows of a less militarized way of labeling a group of people who commit to praying for an event or process. I am gathering a group of people to give SERIOUS prayer support to the process of pastoral transition at church. Traditionally, the term “prayer warrior” has been used. I like the sense of commitment, power, authority, determination, and passion that this label carries, but it is just too violent. Warriors kill and train to dominate and decimate their enemies. We are pacifists and so need a better term…one that connotes all these qualities above but isn’t war-like. (more…)

Over at Jesus Manifesto, Mark Van Steenwyck offers a challenge to the social-change-through-book-tour model:

It seems to be assumed that the way we can build a movement in our society is by wring books, building platforms, and then touring around using our amassed social capital to woo large numbers of people to being a part of the movement. This often, it seems to me, leads to a sort of coopted radical space where folks never have to go beyond the figure head who is leading the movement.

As more and more Christians in the US begin to wake up to the radical message, the question of “So what next?” becomes more and more important. Though Mark names Pete Rollins as the inspiration for his post, he just as easily could be talking about Shane Claiborne and Jonathan Wilson Hart-Groves, the authors of the New Monasticism movement. It seems that every couple of months, I see a new book out from Jonathan or Shane. I’m sure they are all quite good, but I’m not convinced they are pushing the envelope much beyond Irresistible Revolution, a book that clearly reached a new evangelical audience with a message of radical, Jesus-centered Christianity. Many new Christian Peacemaker Teams recruits continue to tell me Shane’s first book was the where they first heard about CPT.

So, you say that social change isn’t about writing books and touring (or blogging for that matter)? Then what is it about?? (more…)

I’ve got some new friends who had never heard of anabaptism. So I wrote a summary of what I understand Anabaptism to be. Look it over. What would you add or subtract? What would you nuance differently?

And if you aren’t anabaptist, what questions would you have?

The Anabaptist tradition
In 1525 the reformation of the church in the West was just beginning. There was a lot of excitement about Luther’s reforms, not least of all in Zurich, Switzerland. Zwingli was leading the city leaders into a reform there based on Scripture alone, but many of the reformation’s supporters there didn’t think that Zwingli was going far enough. They noticed that when he spoke about certain issues, that he was more interested in his theological point, rather than actually brining the church back into obedience to Jesus. So they baptized themselves in the name of Jesus, making each other citizens of Jesus’ kingdom instead of any kingdom on earth. This movement grew, and they were called ana-baptists by their enemies, because it was claimed that they would re-baptize their members. But in reality, the Anabaptists affirmed that they were spreading the one true baptism—an entrance into God’s kingdom through true understanding and not just assent to the society of the church. This movement has continued to this day.

What Anabaptists Believe:
1. Jesus only
“No one knows the Father except the Son”
Anabaptists hold to no theology except that stated by Jesus himself. Even as Jesus supersedes the Old Testament law, Jesus also rules over all theology that the church itself created, whether that by Paul or by Calvin or by N.T. Wright. And the focus of our belief is not a Jesus we create—such as a glorified, theological Jesus or a model of a historical Jesus or a cultural Jesus—but the Jesus of the gospels. Thus, the four gospels lead us to interpret all things through the words and life of Jesus.
Since Anabaptists affirm the superiority of Jesus, we also recognize the weakness of all things human to achieve truth or justice. Thus, any particular denomination or creed is only in a process of getting closer to or further from Jesus, but no church could ever be complete in and of itself. Various governments may attempt to achieve justice, but they all fail. Schools attempt to teach truth, but no matter how precise they are, they fail to achieve the full truth that Jesus gives us. (more…)

“Will you forgive us?” they said from the platform at Global Youth Summit. “As North Americans, if, through pride or selfish independence, we have said, ‘I am not part of the body…’ Will you forgive us? If we have known that other parts of Christ’s body suffer, and have refused to share their pain… Will you forgive us? If in place of Christ, the head of the body, we have served our own theology, tradition, or prejudice, and loved only those who loved or looked like us… Will you forgive us?” As I reflect back on my experience at the 15th Assembly of Mennonite World Conference, this litany, shared by North American young people, remains at the forefront of my mind. It was an important reminder to me that true unity is not possible without a recognition of power inequalities in the church.

In order to bring about this unity based on reconciliation, power imbalances in the church must be named. In Mennonite Church USA we recognize that this means questioning our institutional structures and the ways in which they favor white, Euro-centric styles of leadership over the leadership styles of other groups of people. As a denomination we have committed ourselves to being anti-racist and we recognize that it will take much time and effort to overcome the oppression that is embedded in our structures. (more…)

Since I last wrote, Allan has provided this info that completes the reporting from the Winnipeg meetings. (Thanks Allan)! A document entitled “Recommendations from September 2009 Inquiry Task Force Meeting” has been posted on MCC’s website that gives further context, and charts a path forward in addressing the concerns that were named. I would encourage each of you to read this.

MCC relates to what you are about as Young Anabaptist Radicals, and this process is significant for MCC and the broader church community.

MCC is a radical organization: it is about living out our basic values as Anabaptist Christians, rooted in the teachings of Jesus, Scripture, and in the Anabaptist church community. It is important for the broader Anabaptist community to be aware of and speak into this New Wine, New Wineskins process that is engaging MCC stakeholders in discerning God’s direction for the organization. This in-depth listening and evaluation has been guided by three core questions: (more…)

The “final” meetings of the New Wine/New Wineskins Inquiry Task Force (ITF) committee were last weekend in Winnipeg. I thought some of you may want to know about it. MCC is trying to deepen existing bonds of connection and respond to world in a new way through modification of its vision, mission, priorities, values, and approaches…as well as its structure. The New Wine/New Wineskins process was a broad consultation to help think through how we do this.

A number of church leaders, former MCC directors, and others invested in this process have expressed concerns around:

· the fragmentation of international program into national entities. How can we maintain (and improve) MCC’s ability to carry out its mission if international program is given to national MCCs?

· denominations not having sufficient representation on the governance of the proposed national MCC entities, nor the central entity.

· The fact that MCCBN and MCCC tensions have not been adequately addressed in order to be able to move forward. (more…)

(This is a repost from my home blog at http://ballymennoniteblogger.blogspot.com/)

A new issue of the online version of “The Mennonite” church publication has been released.  I just got my e-mail today.  I enjoy getting this weekly dose of information from the primary publication of my denomination.  It keeps me informed as to what’s going on at the denominational level and gives me some different insights on modern issues from a Mennonite perspective.

However, I must say that this morning’s issue disappointed me.  Not because of the lack of content, nor because it somehow didn’t meet the professional standards of the publication.  It disappointed me because of the content itself.  The lead article in today’s e-mail found here discusses how the health-care reform bills currently being worked on by the US federal government coincide with Jesus’ inaugural sermon from Luke 4.

On one level, I agree with this article.  The Kingdom of God is a kingdom in which there is no more poverty, no more disadvantaged, no more illness, no more pain, where everyone can come to the table of the Lord with equal stature and be blessed by God.  Amen.  Preach it.  Come Lord Jesus.

What disappoints me about this article goes towards the roots of what the Anabaptist movement and the Mennonite denomination has been about for centuries.  (more…)