When I began looking for an Anabaptist congregation, I was immediately drawn to the San Antonio Mennonite Church here in the Alamo City. Truth be told, I probably would have stayed within our house-church if it weren’t for the fact that many of our families were moving. But as necessity compelled me to search for a tribe, the Anabaptist emphasis on Jesus discipleship, servant minded non-violence, and its history of persecution welcomed me. I’m glad we found a home in the MCUSA.
Having grown up as the son of an ordained minister in the Southern Baptist Convention, I was frightfully aware of the denominational politics our family encountered having served under two SBC Presidents. But Anabaptism offered more than that, with less, or so it seemed.
Theda Good’s recent ordination seems to have served as a sort of catalyst in the ever growing divide between the young and old, urban and rural MCUSA membership. But from my location, these reactionary reverberations seem to find their epicenter on the conservative side of the aisle while the almost certainly inevitable LGBTQ ordination seems to originate on the progressive side. Regrettably, I feign to even use the binary language associated with progressive versus conservative politics, but it seems that such language indicates that we have already bought in to the us vs. them mentality that dominates our American culture.
What about the Third Way?
I’m perplexed as to why we’re having this conversation in the first place. Looking at arguments from “both sides,” I keep asking myself, “where is Jesus in this?” I see Jesus in the calls for humility and servanthood. I see Jesus in the cautionary language encouraging dialogue instead of schism. But I don’t see Jesus in the Soddom and Gommorah rhetoric, and neither do I see it in the practice of ordination.
Today continues with the series, “I once was raised… but now I’ve found…” where some of my favorite authors, bloggers, scholars, and theologians explain the transitions they have encountered along their own faith journey. As the series continues, you’ll find me interviewing the guest bloggers below, as they answer questions I’ve posed about their experiences.
My interview with Drew proved to be too intense and too important to try and cram into one long blog post, so I’ll be posting part II in the near future. I hope you enjoy it, and learn from them as much as I have.
“I once was raised African American Evangelical, but now I’ve found Jesus through the Black Prophetic Church tradition and Anabaptism.”–Drew G.I. Hart
Tyler- Evangelical is a word thrown around a lot in the media and in Christian circles. One rarely hears the phrase “African American Evangelical”–can you share what makes African American Evangelicalism and what its like being raised in that environment?
Great question, although in reality, I think people are probably a lot more familiar with what I call ‘African American Evangelicalism’ than they realize. However, I will start with a definition before I go there. As I see it, African American Evangelicalism is the by-product of Evangelical theology and African American experience blending together. So, in this sense, African American Evangelicalism would not be an exact duplicate of most dominant cultural expressions of evangelicalism. And yet still, they are closely related. Most African Americans share a lot in common theologically with evangelicals already, which is no surprise given that Black faith at the core is significantly shaped by the reinterpretation of white southern Baptist and southern Methodist traditions, in which Africans converted to in mass in the midst of slavery.(more…)
Occasionally, I end up going to one of those “Christian” stores, or I get some sort of advertisement from them. Where I live, they are called “Family Christian Stores” with an emphasis on the family part. In other parts of the country, such stores also exist, but with different names. We have all been to those kinds of places. When I was an evangelical, that was where you went to get a Bible or some accessory for it, but I still occasionally end up going there for one reason or another. These stores have books by Sarah Palin and Joel Osteen, and entire walls devoted to American flags and New International Versions. We all know the type.
A couple of weeks ago, I received an advertisement catalog from one of those stores, and for some reason I looked through it. First, there was a bunch of customized Bibles. Sort of like some sort of collector’s item, there was a bunch of needless varieties of Bibles for purchasing. I always see this whenever I go to any bookstore – people treating the Bible like some sort of fashion statement. What really annoyed me was when I saw this. They have this line of patriotic clothing, but it is not just patriotic. They mix Christianity into their patriotism in an amazing way. They even have a “Jesus Saves” shirt stylized to read “JesUSAves.” They literally made Jesus an American and linked Christian salvation to Americanism. They are mixing Christianity, capitalism, and the American state into one single chimera. Now, this is not new. I have known that they were doing this for a long time, but this example proved to be the ideal opportunity to bring up the issue. (more…)
We are Mennonites (and fellow travelers) who reject the church’s mission activities.
We believe Christian mission, historically, goes hand-in-hand with cultural destruction. We love human diversity and seek to preserve it. Thus, we oppose evangelistic crusades and mission boards that proselytize, no matter how well-meaning they claim to be.
We reject the authenticity of the so-called “Great Commission” (Matt. 28:19-20). We simply don’t think Jesus said it. Most New Testament scholars doubt its authenticity as well, for a couple reasons. Firstly, any statements supposedly made by Jesus after his death must be called into question. Secondly, if Jesus told his followers to go out and convert the world, then the debate about the inclusion of Gentiles during Paul’s time makes little sense. To modern scholars, the “Great Commission” sounds more like the post-70-A.D. church talking than the historical Jesus. (more…)
Love, compassion, joy, and equanimity are some of the hallmarks of the teachings of Jesus. But those concepts didn’t originate with Jesus.
He found them tucked away in the nooks and crannies of the Torah. Almost every saying in the Sermon on the Mount is a commentary on passages from the Hebrew Scriptures. The genius of Jesus was the way in which he put his own “spin” on the Scriptures, highlighting and elevating the positive aspects of God’s personality, while ignoring and rejecting the negative aspects.
The ideals of love, compassion, joy, and equanimity weren’t the unique property of the Judaic tradition, however. They could also be found earlier, and further east, in what is now India, Nepal, Bhutan. In the Fifth Century before Jesus, a man named Gotoma developed a body of teachings based on what are called “The Four Immeasurables”: (more…)
Some people find it odd that I am both a pastor and against having mandatory prayer in the public school system. After all, didn’t Jesus say things like, “Go into all the world and proclaim the good news to the whole creation,” and “Those who are ashamed of me and of my words, of them the Son of Man will be ashamed when he comes in his glory”? Aren’t we called to boldly proclaim the Gospel in every area of our life?
The short answer is “yes.” Unfortunately, that’s an answer to the wrong question. The real question for me as a pastor does not have to do with religious freedom but rather with religious coercion. In other words, the question is not, “Can I freely share my faith,” but rather, “Can I force others to share my faith?” As I said, the answer to the first question is “yes,” but the answer to the second is “no.” More importantly, considering that our schools and teachers are representatives of the federal government, the second question is not simply, “Can I force others to share my faith,” but rather, “Can the government force others to share my faith?”
In fact, these two questions are tied together, and the answer cannot be “yes” to both of them. If we live in a society where the answer to the second question is, “Yes, we can force others to have or express a particular faith,” then it is also true that, “No, we do not truly have the freedom to express our faith as we see fit.” (more…)
We are Marginal Mennonites, and we are not ashamed.
We are marginal because no self-respecting Mennonite organization would have us. (Not that we care about no stinkin’ respect anyway.)
We reject all creeds, doctrines, dogmas and rituals, because they’re man-made and were created for the purpose of excluding people. Their primary function is to determine who’s in (those who accept the creeds) and who’s out (those who don’t). The earliest anabaptists were also non-creedal.
We are inclusive. There are no dues or fees for membership. The only requirement is the desire to identify oneself as a Marginal Mennonite. We have no protocol for exclusion.
We are universalists. We believe every person who’s ever lived gets a seat at the celestial banquet table. No questions asked! Mystic-humanist (and anabaptist) Hans Denck was quoted saying that “even demons in the end will be saved.”
We reject missionary activity. Christian mission, historically, goes hand-in-hand with cultural extermination. We love human diversity and seek to preserve it. Thus, we oppose evangelistic campaigns and mission boards, no matter how innocuous or charitable they claim to be.
We like Jesus. A lot. The real Jesus, not the supernatural one. We like the one who was 100% human, who moved around in space and time. The one who enjoyed the company of women and was obsessed with the kingdom of God. The one who said “Become passersby!” (Gospel of Thomas 42), which we interpret as an anti-automobile sentiment.(more…)
There’s a building boom on the Bowery these days. It’s been happening for a while, but the last couple years have witnessed an escalation in development, turning the neighborhood into a hip destination point.
Fifty years ago the Bowery was the largest skid row in the world. There were gin joints and flophouses on every block. That’s all gone now, thanks to the forces of gentrification. In their place are condos, art galleries and upscale eateries. Only one skid-row relic remains: the Bowery Mission.
Some of my earliest memories are of sitting behind the Mission’s pulpit in the 1960s, looking onto a sea of expectant faces while my father preached. In retrospect I realize the men behind those faces were awaiting the sermon’s conclusion so they could get their grub. (more…)
In January I saw an article in the Wichita Eagle about a woman who was thoroughly convinced that the rapture and the end of the world would be on May 21, 2011. At 6pm to be exact. Well, this Saturday is the fateful day and, as one would expect, the story has been picked up by various news outlets.
Now forgive me if I sound a little cynical, but I know my history. From the very first moments that Jesus walked the earth people have been predicting his return, and thus the end of the world with it. So far, no one has been right.
What’s more, I know what happened at Münster. To recap, a group of Anabaptists violently took over the town of Münster and swiftly began killing people, running around naked and doing a whole bunch of other things all because they were certain that Jesus was coming back right then and there.
Ultimately the controversy stems from the fact that Bell is raising core questions about issues that are central to the Christian faith. He has posed the questions in ways that have led some to conclude that Bell is promoting something called Universalism; a doctrine where everyone gets saved, no matter what. Again, these are all assumptions because none of his critics have actually read the book yet. The only worthwhile critique I’ve read so far is Greg Boyd’s, namely because he actually has read the book. (As a side note, as an Anabaptist, it’s worth paying attention to Boyd partly because he’s grown very close to Mennonites in recent years, even flirting with the idea of joining MCUSA.) (more…)
In looking at “Operation Payback” and its denial of service attacks, journalists have begun to focus on Anonymous, which is typically described as the group of hackers behind the attacks. Some portray it as a shadowy cadre of internet vigilantes, meeting somewhere out there in the ether, plotting their next strike. Others paint a heroic picture of activists fighting for free speech against giant corporations and governments. Estimates of the number of people (or computers) involved vary widely.
A little bit of history is useful in understanding Anonymous. I first came became aware of Anonymous through their Project Chanology campaign which focused around opposition to Scientology. In their protests outside Scientology offices, they wore masks modeled on that worn by the main character in V is for Vendetta. Along with demonstrations, their tactics used by Project Chanology were a lot like high school pranks: sometimes silly, sometimes crude, often juvenile and always motivated by a strong sense of righteous indignation. The collective culture of Anonymous was born in the /b/ section 4chan, an internet forum worthy of its own lengthy article. Suffice it to say that 4chan thrives on trolling, griefing, digital bullying and generally offensiveness of all sorts.
Just read this article. I feel misunderstood; but in a way they do call us out on some stuff. It’s called “Mennonite Takeover?.” What do you think?
All these neo-Anabaptists denounce traditional American Christianity for its supposed seduction by American civil religion and ostensible support for the “empire.” They reject and identify America with the reputed fatal accommodation between Christianity and the Roman Emperor Constantine capturing the Church as a supposed instrument of state power. Conservative Christians are neo-Anabaptists’ favorite targets for their alleged usurpation by Republican Party politics. But the neo-Anabaptists increasingly offer their own fairly aggressive politics aligned with the Democratic Party, in a way that should trouble traditional Mennonites. Although the neo-Anabaptists sort of subscribe to a tradition that rejects or, at most, passively abides state power, they now demand a greatly expanded and more coercive state commandeering health care, regulating the environment, and punishing wicked industries.
Even more strangely, though maybe unsurprisingly, mainstream religious liberals now echo the Anabaptist message, especially its pacifism. The Evangelical Left especially appreciates that the neo-Anabaptist claim to offer the very simple “politics of Jesus” appeals to young evangelicals disenchanted with old-style conservatives but reluctant to align directly with the Left. Most famously, Jim Wallis of Sojourners, once a clear-cut old style Religious Left activist who championed Students for a Democratic Society and Marxist liberationist movements like the Sandinistas, now speaks in neo-Anabaptist tones.
I just got back from the satellite Rally to Restory Sanity and/or Fear here in Chicago. I’ve been reading the confused articles leading up to the rally. Is it all about irony? Is it about moderation? Is it about progressive politics? Is this the millennial generation’s Woodstock?
After spending half an hour wondering around the edges of the rally here in Grant Park, it’s clear that those in attendance weren’t sure either. On the stage were Chicago progressive (trying their best to show enthusiasm and commitment to making a difference in challenging Chicago’s corrupt politics) competing with a Chicago comedians making jokes about sandwiches.
Alongside the stage was a muted jumbotron showing Comedy Central’s live coverage of the D.C. rally. The most unifying cry the crowd could get behind while I was there was shouting, “Audio! Audio!” when Jon Stewart came on screen. That’s right: They’d come to stand with thousands of other people in the middle of Grant Park on a beautiful October day so that they could all watch television together. And the funny thing is that they weren’t trying to be ironic.
I just got back from Santa Cruz, Bolivia. Our church took a group of 10 high schoolers on a week and a half long service trip. Our primary work was on the Samuelito Daycare building, a project of the Mennonite Churches in Bolivia. Our church here in Harper, Ks has had a relationship with the Bolivian Mennonites for going on 20 years. For a fairly typical rural Mennonite church, it’s a partnership that is pretty special and really quite amazing.
One thing to know about our group is that the majority of the kids that we took aren’t particularly involved in church. Also, most of them haven’t really been out of the state or even our county, let alone to another country. That to say that this trip was the first profound experience of the working of God on a global scale for most of our kids. As with most service trips, yes we did do some amount of good work on the building project. However, we certainly received more than we gave and were changed in some profound ways.
As part of our reporting back to the congregation, I offered the sermon below. Hopefully it’s a helpful reflection. It’s specific to this trip and to Bolivia, but I think it really should to many cross-cultural situations.
I went to the Grand Canyon with my family when I was in High School. As my family toured various parts of the canyon and different times of the day it felt as though I was seeing new things about every 10 minutes. And of course, I felt compelled to take picture of every new thing that I saw. When we got back home and had our pictures developed I remember looking at all of the pictures and thinking, “yep, that’s a hole in the ground. Yep, another hole in the ground.” What had been so vivid when I was experiencing it lost it’s uniqueness when I tried to put it on film. (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…)