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. read 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”: read more »
Earlier this month I was talking with my friend Chris about a talk he heard last weekend by Ched Myers on bio-regionalism. One of the key concepts from the presentation was: “You can’t save what you don’t love and you can’t love what you don’t know.” In other words, instead of thinking of abstract ideas like “environmentalism” we need to get to know our own place or “bio-region”.
Ched touches on similar themes in his recent blog post titled with a similar quote: “We Won’t Save Places We Don’t Love…”. He compares the way suburbanites relate to their place to the way farmers and indigenous communities relate to the land they live and work on.
Chris has been working with Christian Peacemaker Team’s local partners in Colombia since August 2008 when he graduated from the first training that I helped with after joining CPT. He pointed out that our local partners are not struggling for abstract concepts like justice or environmentalism. They are fighting for places that they know intimately.
In July, Mennonite Church USA executive director Ervin Stutzman blogged some reflections on his visit with Mennonites from various Native groups in Ashland, Montana. He clearly describes the way white settlers’ sense of manifest destiny led to the clearing of the Cheyenne and other groups from their land. He acknowledges the deep trauma these communities have experience. He shares the effect this had on him personally. In other words, he knows that oppression is bad and that he as part of the dominant group, is complicit in it.
Stutzman concludes the article with a commitment to “walk alongside our Native American brothers and sisters as they seek God’s way for their future.” What does this mean, exactly? What does it look like to take the the tragic knowledge of history of oppression and the analysis of how this oppression continues and do something to make a difference?
While the extinction of animal species receives considerable attention, the extinction of human cultures often goes unnoticed. Yet the loss of a people group and their cultural life ways is just as definitive as the loss of a species.
This is a tragic loss for the human family at many levels. Survival International has this haunting recording of Boa Sr singing:
What happened to the Aka-Bo? Hegemonizing civilization happened. It did its best to co-opt, pacify and manipulate the Great Andamanese after the British arrived on the island in the 1850s. When “pacification” of the indigenous people didn’t work, the British killed them by the hundreds and disease killed many more. The civilizing project was wildly successful. Within 50 years, the number of Great Andamanese went from 5,000 to 600. By 1961, there were only 19 indigenous Great Andamanese left. (Sources: Wikipedia and Survival International)
We don’t think of ourselves as a culture in the West. We think that we somehow exist outside of time and culture. We’re the real world moving inexorably forward: Get with it or lose the train…
… we think that this economic system of ours exists out of culture, out of time, and is the inexorable wave of history when, by definition, it is simply the product of a certain set of human beings: our lineage.
With the death of Boa Sr, another people group died under the train of that lineage.
“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. read more »
New Heaven, New Earth: Anarchism and Christianity Beyond Empire
August 14 & 15, 2009
Location
Caritas Village
2509 Harvard Avenue,
Memphis, TN 38112
This year’s anarchism and Christianity conference, hosted by Jesus Radicals, will look squarely at the economic and ecological crisis facing the globe, and point to signs of hope for creativity, for alternative living, for radical sharing, for faithfulness, for a new way of being. We are living in a karios moment that will either break us or compel us to finally strive for a new, sane way of life. The question we face at this pivotal time is not if our empires will fall apart, but when they will fall–and how will we face it? We hope you will join the conversation. read more »
For years, I’ve gotten a sinking feeling in my stomach as the month of November draws to a close and this day looms. On the one hand, Thanksgiving is about joy and gratitude. It is a time when I travel to see family and friends, welcome a few days of rest and look forward to the holiday season. In my mind, I know it is a good thing to have a day where the sole emphasis is to give thanks to God for all God has done. I also appreciate the opportunity to celebrate all my loved ones do and are to one another.
And yet Thanksgiving reminds me of a beautiful but altogether itchy sweater. Sure it looks good on the rack in my closet. It is slimming, well-made, gorgeous color—everything you could hope for in a sweater. But if I put it on I’m guaranteed to spend the whole day tugging, scratching and feeling downright uncomfortable. Try as I might, I can’t shake that weird feeling about that good ole holiday. It gets to the point where weeks in advance I’m trying to come up with other things to say besides “Happy Thanksgiving.” And since “Happy Day Off” doesn’t cut it I go ahead and mutter the greeting anyway, wheels still turning for a suitable substitute. read more »
I recently finished reading Rebecca Solinit’s Hope in the dark: untold histories, wild possibilities (find it at a library near you). It’s a small, wonderful window into hope, written in the midst of the apparent failure of the anti-war movement. It inspired me to watch a little more closely in the news for hopeful stories in the news. I came across two stories about inspiring victories that will both (hopefully) lead to large new areas of land being protected and allowed to return to their natural state. They also show case an interesting contrast in tactics. read more »
Since I first heard about the Guatemalan infant market here on YAR (thank you Tom Dunn), it only makes sense to post a link to this news story. It looks like the Guatemalan government is trying to crack down on the human rights abuses.
New York Times article
This one is a straightforward hard news story: read more »
It’s even stranger to get to the end, do a little more searching for what is being said about this person elsewhere online, and come out feeling quite conflicted about the whole thing.
Examiner story
Machetera story
For those who are reading this post before going back and reading the links, I should clarify what I mean by “know.” I am currently spending five months doing volunteer work at the Stansberry Children’s Home and Daycare in Santa Cruz de la Sierra, Bolivia, and one of the people on the board of directors of Stansberry is Ron Larsen, a US-born cattle rancher who is fighting with the government to keep the thousands of acres of ranch. I can’t say I know him well, but I have met him a couple of times and engaged in run-of-the-mill chit-chat about who we both are and what we’re doing in Bolivia. read more »
It looks like I’ll be spending some time in a different hemisphere before too long. Details aren’t finalized, but I think it’s safe to say I’ll be going to Santa Cruz, Bolivia, for about four months starting in January. My church has been supporting an orphanage there for longer than I can remember. I’ve been hearing about this children’s home since I was 12 years old and seriously thought about going there at other decision points in my life. This time, I’m actually going and not just listing it in my options.
If we had smilies on YAR, I’d use the one where the character jumps up and down excitedly with a giant grin.
Since this will be my first trip to the Third Word—technically I was in central Jamaica when I was three, but I don’t remember it—I know I have a lot of mental work to do in the next two months. I can never be fully prepared. I expect to be changed a lot while I’m there. But there’s no reason I can’t start that personal process in the mean time.
What/who do my fellow YARs recommend I read, listen to, watch or talk to before I go? If you’ve been to Bolivia, or Santa Cruz, or even this orphanage (like Denver), what do you wish you would have known before you went? What should I pay close attention to while I’m there? What surprised you the most? What do you wish people would ask you about? read more »
I am currently reading The New Faces of Christianity: Believing the Bible in the Global South by Philip Jenkins. It is a fascinating book and if you have a chance to read it, I would highly encourage it. You can also hear Philip Jenkins give a little bit of an overview of the book from his address at the Berkeley Theological Union.
I would like to share a few quotes for discussion. From the end of the the chapter “Power in the Book” which surveys contemporary African and Asian perspectives on the Bible and its striking conservatism in relation to Euro-American “scholarly” understanding of biblical interpretation, Jenkins writes:
By what standards, for instance, do churches decide whether particular biblical verses or passages carry special weight, or might be less authoritative than others? Except for the hardest of the hardcore fundamentalists, American Christians rarely believe that each and every verse of scripture carries the same degree of inspiration, and hence the same value. Instead, many assume an implicit hierarchy of texts, based on what is commonly viewed as the best scholarly opinion. So, for example, the assumption that St. Paul did not really write the Pastoral Epistles attributed to him - the letters to Timothy and Titus - means that these can be treated as less serious, less authoritative, than the apostle’s undoubted words in Romans or the Corinthian correspondence. To claim that “Paul didn’t really write this” consigns the Pastorals to a semi-apocryphal status. At one synod of the Church of England, a clerical presenter made the remarkable argument that since no scriptural texts prohibited the ordination of women, modern conservatives should not “set up artificial and inept lines that no one can defend”. Apparently, in such a view, the explicit prohibition on women’s leadership or teaching authority found in 1 Timothy 2:11-12 no longer ecen counts as part of the New Testament. Opinions can differ about the authority that such a passage should command, but for many believers, it literally has been read out of scripture. (Jenkins, 40)
As it happens, I didn’t manage to keep writing throughout the week at San Jose. For that, I am sorry. I do want to share one little bit I found interesting during one of the presentations at the conference. One of the items that the delegate body voted on was a resolution (pdf) in support of bill in the US Congress to “acknowledge a long history of official depredations and ill-conceived policies by the United States government regarding Indian tribes and offer an apology to all Native Peoples on behalf of the United States.” Part of the presentation before this vote included some words from Steve Cheramie Risingsun, a Chitimacha Indian who leads Native Mennonite congregations in Louisiana and Alabama. You can read more about it at the Mennonite Weekly Review article.
The thing that I found particularly interesting about this was a comment made by Risingsun. He was talking about the various ways white colonizers mistreated Native Americans, tried to take away their culture, and were generally pretty nasty. He said that there was a phrase that was often used by these white folks: “Kill the Indian, Save the Man.”
It gives me great joy to be here today with you to inaugurate the Fifth General Conference of the Bishops of Latin America and the Caribbean, which is being held close to the Shrine of Our Lady of Aparecida, Patroness of Brazil. I would like to begin with words of thanksgiving and praise to God for the great gift of the Christian faith to the peoples of this Continent.
entries (RSS 2.0)
Loading ...