Young Anabaptist Radicals

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Towards an Anabaptist Response to Terrorism?

I originally published this review in with the Anabaptist Network in November of 2005 while working with them in London, England. I’ve been surprised how often the themes in this book have come back to me over the years and its one of the few books that made its way with me all the way from London to Chicago and then to Oak View.

Loving without Giving in: Christian Responses to Terrorism and Tyranny
Ron Mock (Telford: Cascadia Publishing House, 2004) £14.50

In the wake of the 7 July bombings and the response of the British Government, Christians in the United Kingdom would do well to consider this book. Ron Mock begins by working through five aspects of terrorism: violence, lawlessness, political motivation, targeting of civilians and operation through fear. In each area he looks at examples of terrorism that fall within his criteria and case studies that do not.


What if we let subversive play leak into our lives?

Carnival de Resistance spread in Geez Magazine December 2015

This article was originally published two years ago today in Geez Magazine two years ago today. The photos in the spread above and the slideshows below are from my role in the the Carnival de Resistance as resident clown and constantly conflicted documentarian. The Carnival is coming to Philadelphia, PA in July and August 2018!

If life is a broken record and the only tune we play is the song of the empire, this past September I jumped out of the groove for 10 days when I joined a theatre troupe called the Carnival de Resistance.

See a big version of the Carnival spread above here.

The Carnival is a project that has been experimenting in re-wilding in the way of Jesus since 2013, with month-long residencies in Virginia and a shorter presence at the Wild Goose Festival in 2014.


Holding sexual predators and those who protect them accountable in Mennonite Church USA

This article was originally published two years ago on my blog for The Mennonite here.

On December 1st, Mennonite Church USA’s (MCUSA) Executive Board staff cabinet announced the members of a new sexual abuse prevention panel. This panel is a direct response to the Churchwide Statement on Sexual Abuse passed by the delegate assembly this summer at the MCUSA convention in Kansas City. Here’s its conclusion:

“We resolve to tell the truth about sexual abuse; hold abusers accountable; acknowledge the seriousness of their sin; listen with care to those who have been wounded; protect vulnerable persons from injury; work restoratively for justice; and hold out hope that wounds will be healed…”


Transformationist Anabaptism: the missing fourth stream from the Mennonite Church USA imagination

Arbor Day 2012 tree planting in Camden, New Jersey with community members and Word and World participants

This post was originally published two years ago as MMMMs: Expanding our Churchly imagination in my blog for The Mennonite. Thanks to Hannah Heinzekehr for adding photos to illustrate this piece.

In the wake of this summer’s Mennonite Church USA convention and the pending departure of Lancaster Conference, I am reflecting on the role of “Moderate Mennonite Male Managers” (MMMM’s) in our institutions. This recent essay by John Rempel inspired me to look specifically at a blind spot common among the the “Moderate Mennonite Male Managers” (MMMM’s) of our institutions. For those of you who haven’t read it, this quote summarizes Rempel’s thesis well:

Each type of church brings different gifts to the table. Moderates bring the willingness and capacity for meaningful compromise. Liberals bring the capacity to live with ambiguity and with matters that are presently incapable of solution. Conservatives bring a deep trust in the Bible and the Holy Spirit as sources of clear positions in matters of faith and life.

I resonate with Rempel’s 1 Corinthians 12 inspired vision of the different gifts of the body of Christ that he outlines. However, Rempel’s paradigm, focused around liberals, moderates and conservatives, misses a whole swath of our community and Anabaptist tradition.

To understand more about this missing community, I turn to the model of four streams of Anabaptism that Rodney Sawatsky outlined in 1992. In summary, he traces four contemporary streams of Anabaptism back to our 15th century origins: Separationist, Establishment, Reformist and Transformationist. I will focus in this article on the transformationist, but you can see Sawatsky’s table with all four in my 2007 blog post. These streams do not map perfectly onto Rempel’s model of liberals, moderates and conservatives, but however you slice the cantaloupe, the transformationist stream is glaringly absent.


The interview with Leah Wenger that helped launch the MCUSA Step Up program

Leah Wenger portrait by Photo by Madeline Hostetler

I published this interview with Leah Wenger two years ago today on my blog for The Mennonite under the title Moving beyond the belittlement of the youth: An interview with Leah Wenger. Glen Guyton and other Mennonite Church USA convention staff rose to Leah’s challenge and worked with Leah and others to launch the Step Up program at the convention in Orlando this past summer that invited 3 youth from each Mennonite conference to the delegate assembly.

1. What led you to attend the Mennonite convention in Kansas City?

I have always loved spending time with my youth group, and that was one of the main things I was looking forward to in going to Kansas City 2015. I love spending time with this group of people that I would not hang out with normally. We are truly a group with no judgment, and always have been, so I never feel like I have to be someone else. We have such a strong connection as youth at CMC, and I was looking forward to building that connection throughout the week.

I was also looking forward to simply being in the Mennonite realm for a week. I was excited to be together with all these people as so many different parts of the same body of Christ. I wanted to be there to renew my faith in God and in the Mennonite church, and to remind myself about how incredible of a privilege it is to be a part of a family of faith such as this. I wanted to find a place where I felt the spirit moving in a large way.


Hope in the face of apocalypse: A review of Inhabit movie

This review was originally posted two years ago on

8 years ago, I showed “What a Way to Go” to my family. I hope they would, as the movie tag line says, come to grips “with Peak Oil, Climate Change, Mass Extinction, Population Overshoot and the demise of the American lifestyle.”

Halfway through the movie my sister walked out. It wasn’t so much that she was opposed to the message of the movie. She just couldn’t take how relentlessly depressing it was.

I suspect all of us in the radical discipleship movement have been there at one time or another. We go through some form of the transformation that Tommy is documenting in his post-evangelical series. In one way or another we begin to grasp that catastrophic path our civilization is on. Which begs the question: How do we get others to recognize it to?

Broadly speaking, this is a question of pedagogy, or how people learn. Watching an accurate, though deeply demoralizing documentary was not the way to go for my sister. Messages of doom just aren’t that effective at winning converts.

The producers of the new documentary Inhabit clearly understand this. As one person interviewed in the film puts it, focusing on catastrophe has limited change potential. Their documentary is a lush, alluring opposite to “What a Way to Go”in many ways except one: the message is the same: ultimately industrial agriculture will destroy us all and we need an alternative.

From there the two films diverge dramatically: Inhabit opens by focusing on the hopeful, human-centered framework of regeneration: putting positive things back into the land. “We can actually be healing forces,” says permaculturalist Ben Falk.

“What could it be like if humans could make this place sing with life?” asks Lisa Fernandes, director of the The Resilience Hub. “That gets me really fired up.”


“We did it in Detroit”: Working for racial justice in Mennonite Church USA is not done

Mennonite Pastor Kelly Bates Oglesby

This interview, originally published two years ago, was the eighth interview in my ongoing Anabaptist Camp Follower series in which I interview people who have been drawn to Anabaptism and Mennonites. Kelly Bates Oglesby is pastor at Park View Mennonite Church in Kokomo, Ind. Our interview happened before the massacre of nine Black Christians in Charleston on June 17. That act makes her words all the more important.

Can you share about your journey with Mennonite Church USA and becoming pastor at Parkview Mennonite Church?

As a requirement of my seminary study I needed to complete an internship in a faith community that was dissimilar from my own. As I perused the available openings I was drawn to one at First Mennonite Church in Indianapolis. The Mennonite setting was certainly dissimilar from my Free Will Baptist tradition even though both are Anabaptist in grounding.

Until I came to seminary and met Dr. Wilma Bailey, I had no personal interactions with Black Mennonites. My discussions with her and observations of her had piqued my interest. I submitted my application to First Mennonite Church and completed the process to become an intern. Unlike some learning sites, FMC wanted me to learn about the congregation and conference. Moreover, they allowed me to experience and experiment with ministry development.

During my initial year, I met weekly with the lead pastor to discuss theology and polity. Regular small group interactions helped me to learn to know the congregation. As part of my student work I initiated a project each semester to broaden the ecumenical witness of the congregation.

At the end of my first year, I was invited to complete my second internship year with the congregation. This was thrilling and concerning: I realized I was beginning to feel at home.


Wrestling with the Evasiveness of the Evana Network

This blog post was originally published two years ago soon after the launch of the Evana Network

On April 13, 2015 the Evana Network officially announced its new name and its first staff person, John Troyer, in The Mennonite.

For those who haven’t been following things, the Evana Network may simply be a network of churches inside and outside Mennonite Church USA that is not a denomination, according to Mennonite World Review, or it may be a “conservative alternative to the Mennonite Church USA,” according to Christianity Today.

Open Book Communications, which Evana hired to help with its branding, originally described it as “a new denominational home for Mennonites and Anabaptists” that sought to “position [itself] in the denominational landscape around them” (see archive of page on Wayback machine).

After I shared the page in the Mennonerds Facebook group, Troyer asked Open Book to change the language in its page to language that emphasized community building more than branding.

The ambiguity is intentional.


Transitioning Young Anabaptist Radicals to personal blog

The last few years here at Young Anabaptist Radicals have been fairly quiet apart from two anniversary posts, in part because I made a decision to stop cross-posting my blog posts from my blog for The Mennonite here after the YAR blog was hacked in the spring of 2015. I’ve since transitioned the site to a new host where I have stronger security support.

After a two year break with minimal posts from the broader YAR community, I’ve decided to transition this blog to mainly a space to post pieces I’ve written elsewhere. If people are interested in guest blogging occasionally, they are welcome to reach out, but clearly the time of this being a team blog have ended and so I am repurposing this space.

I will continue to curate a wide variety of blog posts on the Young Anabaptist Radicals Facebook page which has continued to be active over the past few years.

– Tim Nafziger

A Modest Proposal (or A Post-Yoderian Strategy)

Editor’s Note: 10 years ago, we kicked off this blog. Over the coming months, we’ll be hosting a series of posts reflecting back on the last 10 years. Thanks to Tom Airey, co-editor of our sister blog, for this second post in this series. – Tim Nafziger

Caption: Tom (right) listening to Ched Myers during a conversation by a stream in California in 2011 with Elaine Enns in background.

by Tom Airey

When Young Anabaptist Radicals launched a decade ago, I was out West reading compelling scholarship from Walter Brueggemann, Brian McLaren, N.T. Wright, Marcus Borg and John Howard Yoder (WGWW: white guys with websites), moved by their mapping of a much needed “post-Evangelical” Christian terrain. I took their ideas at face value: meaning that I yearned to apply many of their convictions to my own ministry, marriage, church and vocation. But I frequently found myself day-dreaming about what these authors are like in real time. Of course, there’s always a gap between word and deed, but I was becoming more and more uncomfortable with my own SCS (Seminary Celebrity Sensationalism). We white male academics are the masters at hero-worshipping our favorite authors, pastors, scholars and philosophers. (more…)

Celebrating 10 Years of Young Anabaptist Radicals

Editor’s Note: 10 years ago today, we held the founding meeting of Young Anabaptist Radicals and kicked off this blog. Over the coming months, we’ll be hosting a series of posts reflecting back on the last 10 years. At the end of that series, this blog will be converted into a personal blog for my own writing hither and yon on the internet. Thanks to Luke Miller for starting us off with this reflection. Contribution from other YAR contributors are welcome! – Tim Nafziger

by Luke L Miller

I noticed, back in the day, that newcomers to YAR would often feel compelled to explain how they felt those three word applied to them: Young, Anabaptist, and Radical. These statements usually read as confessions, how they might not be able to fully claim all these three traits without qualifications or complications. Yet there was always something so intriguing and right about their combination that drew people into conversation. For me, coming upon the site (I forget how that happened really) I felt I was continuing the conversations I had started in college (at Goshen) about the way faith and action could create social change. Indeed, in many cases that was literally true, as a number of the founders and main contributors to YAR were friends from college, and I relived how cool it felt to be joining with interesting folks in talking about changing the world. Now, looking back years later, it’s interesting that I find my instincts drawing me to reflect on precisely how these words strike me now, and try them on for size. (more…)

They Obtained Much Following

16th century German historiographer and reporter Sebastian Franck (1499-1543) wrote concerning the Anabaptists in his work Chronik (III, fol. 188):
The course of the Anabaptist was so swift, that their doctrines soon overspread the whole land and they obtained much following, baptized thousands and drew many good hearts to them; for they taught, as it seemed, naught but love, faith and endurance, showing themselves in much
tribulation patient and humble. They brake bread with one another as a sign of the oneness and love, helped one another as a sign of oneness and love, helped one another truly with precept, lending, borrowing, giving; taught that all things should be in common and called each other ‘Brother.’ They increased so suddenly that the world did fear a tumult for reason of them. Though of this, as I hear, they have in all places been found innocent. They are persecuted in many parts with great tyranny, cast into bonds and tormented, with burning, with sword, with fire, with water, and with much imprisonment, so that in few years in many places a multitude of them have been undone, as is reported to the number of two thousand, who in divers places have been killed….they suffer as martyrs with patience and steadfastness (Rise and Fall of the Anabaptists, 28).

Four Streams of Anabaptism

This is a cross-posting of a piece first posted eight years ago on my blog for The Mennonite. Since then we organized a series here on YAR looking at some of the historical groups that Sawatsky highlights. You can read the articles in that series here.

What if rather than one unified view of Anabaptist we instead looked at our tradition as containing many different streams, in the same way that Richard Foster finds different streams of Christian spiritual practice in Streams of Living Water?

Last week on Young Anabaptist Radicals I wrote about Gregory Boyd’s discovery of Mennonites as well as his dismay at our falling away from our roots. It provoked a lively discussion about percieved divisions in the Mennonite church and deviation by Mennonites from core Anabaptist values. One of the things that became clear in the discussion is that there are many different views of what the core Anabaptist values are and how they should be lived out.

Growing up as a Mennonite, I learned that the way we live our faith is tied to the experience of our predecessors in 16th Century Europe. Though I didn’t study it until college, Harold S. Bender’s Anabaptist Vision informed much of what I viewed as Mennonite. Writing in 1944, Bender defined the Swiss Brethren tradition as “the original evangelical and constructive Anabaptism” as opposed to the other streams of Anabaptism “which came and went like the flowers of the field.”

And so it was the story of the Swiss Brethren re-baptizing one another in 1525 in Zurich that I learned at the Mennonite high school I attended. Felix Manz, Conrad Grebel and George Blaurock were the founding fathers of our faith. As Mennonites today we should look to their example.

This summer at the Mennonite convention in San Jose, I heard an alternative to this model. At a workshop I attended, Dale Schrag introduced four different types of Anabaptism first proposed in 1992 by Rodney Sawatsky “The One and the Many: The Recovery of Mennonite Pluralism” published in Anabaptism Revisited; Essays on Anabaptist/Mennonite Studies in Honor of C. J. Dyck.

In the essay, Sawatsky acknowledges the dominance of Bender’s vision, but offers an alternative model for contemporary Anabaptism based on more than just the story of the Swiss Brethren. He identifies the emphasis of each stream and connects it with a different leader or group of 16th century Anabaptists.

Here’s what it looks like:

Anabaptist Stream
16th Century Corollary
Social/cultural non-conformity to the world
Swiss Brethren with Schleitheim Confession
Biblical nonresistance/personal holiness
Menno Simons
Discipleship of Christ/service to the world
Pilgram Marpeck
Political/ideological nonconformity to the political powers
Hans Hut and apocalyptic Anabaptists


C. Henry Smith on Mennonite church splits and schisms

C. Henry Smith

In his 1941 book, The Story of the Mennonites, historian C. Henry Smith describes the 1847 church conflict that led to a group of Mennonites leaving Franconia Conference to create Eastern Pennsylvania District of Mennonites. This new group eventually launched the General Conference Mennonite Church. In describing this schism among Mennonites, Smith observed a broader pattern:

It will be observed that the questions in dispute did not concern themselves with fundamental Mennonite doctrine. Mennonite quarrels never do. The new party did not differ from the old in its belief in adult baptism, non-resistance, opposition to the oath, rejection of secret societies, and for a time even in the retention of footwashing. The chief distinction lay rather in a more tolerant attitude of the “News,” as they were called by the “Olds,” toward the non-Mennonite world, both political and religious. (p. 602-603)

The “News,” led by John H. Oberholtzer, went on to adopt such radical innovations as Sunday School.

The roots of our ruptures

Why are Mennonites so prone to church divisions? (more…)

7 Radical Discipleship communities that have shaped my journey as an Anabaptist

Sapling growing in rock in forest

This was first posted on Geez Magazine. From February 16-20, 2015, I was immersed in the Between Seminary, Sanctuary, Streets and Soil: A Festival of Radical Discipleship. The gathering featured over 80 presenters from communities around the U.S. Their stories of radical discipleship inspired me to put together this primer of seven communities that I have visited and interacted with over the past decade. Each of them were represented at the Festival.

Beloved Community Center

Joyce and Nelson Johnson have lead the Beloved Community Center for over 20 years based on the vision and mode of Dr. Martin Luther King and inextricably rooted in the Greensboro, North Carolina. When I visited their community for in June 2011 I sat in on their “Wednesday table” where BCC staff and interns sit down with supporters and fellow organizers from the community to talk about what’s going on. I also joined one of the Bible studies and worship services that are a foundation of the centre’s life and work.

Their organizing work includes police accountability, economic justice, environmental justice, and community organizing. They see themselves as a “levelling place” for people from different racial and economic groups around the city of which 30% is African-American, 40% is white, and 30% is other (Latino, Asian and others). They were also instrumental in organizing the Greensboro Truth and Reconciliation Commission, which looked deeply into the November 3, 1979 Greensboro Massacre. Five members in an anti-Klan protest were killed by the Ku Klux Klan and the American Nazi Party. Nelson Johnson was one of the leaders of the march and his 2011 account of the event includes footage from the massacre itself taken by news crews at the time.

Carnival de Resistance

The Carnival de Resistance flows out of the prophetic vision of Tevyn East and Jay Beck in conversation with many scholars, activists, and artists. In its residency form, it involves week-long convergences complete with nightly performances, a bicycle powered sound system, and a carnival midway. Sarah Thompson, Christian Peacemaker Teams executive director and CdR member, describes how the experience impacted her: