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.
September 4, 2017
Mennonite Church USA, Young Folks
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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.
July 24, 2017
Anabaptist Camp Followers, Mennonite Church USA, Privilege, Race
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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.
July 16, 2017
Exclusion, LGBTQ, Mennonite Church USA
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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, RadicalDiscipleship.net 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…)
October 6, 2016
10 Year Anniversary series, Anabaptism, Anabaptist Camp Followers, Mennonite Church USA, Power, Sexism, Social justice, Social movements, Theology
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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).
October 19, 2015
Anabaptism, Biographical, Church, Group Identity, History, Love, Martyrdom, Spiritual Life
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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…)
March 19, 2015
History, Mennonite Church USA, Polarization, Schism
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In the new issue of Mennonite Quarterly Review, five essays look at John Howard Yoder’s systematic project of sexual harassment and abuse of women. Unless otherwise noted, the articles named below are part of the issue.
Rachel Waltner Goossen’s essay “‘Defanging the Beast’: Mennonite Responses to John Howard Yoder’s Sexual Abuse” is the most extensive of these pieces. It is the result of an in-depth year-long study using previously inaccessible files. Her piece makes clearer then ever institutional complicity with Yoder’s abuse, starting in the late 1970s through the four year attempt to rehabilitate him that ended in 1996:
“As Marlin Miller and other Mennonite leaders learned of Yoder’s behavior, the tendency to protect institutional interests—rather than seeking redress for women reporting sexual violation—was amplified because of Yoder’s status as the foremost Mennonite theologian and because he conceptualized his behavior as an experimental form of sexual ethics.”
I’ve argued previously that this complicity continued up through the summer of 2013. At the time I asked “How do we develop a theology of power that give us ears to hear the voices of those marginalized and eyes to see the way we participate in their marginalization?”
January 5, 2015
Institutions, Mennonite Church USA, Power, Sexism, Uncategorized
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This is the final post in my three-part series comparing Seventh-day Adventists and Anabaptists. Please see the introduction to Part 1 if you have not yet read it.
Part 1 looked at expectations about God. Part 2 considered expectations of Christians and the Church. Part 3 will look at our common expectations for the world. Since I know many Adventists are reading this series along with YAR’s regular readers, I hope it has helped each faith community understand the other a bit more. Naturally, there is still much to learn about each tradition beyond the similarities covered here.
Before beginning the final comparison, Tim invited me to make a few observations about the CBS television program that was the catalyst or spark for this series—“World Religions: Sikhs, Seventh-day Adventists, and Mennonites” (description, video, schedule). One of the few common features between the three faith communities is that to varying degrees we are outsiders to American culture or society. We struggle with how to be true to our faith’s demands about being different and somehow separate while still engaging and influencing society. To use a decidedly Christian phrase, How is an adherent of one of these traditions to be in the world but not of it?
The first thing that surprised me about the program was how short it was. With a mere 27 minutes divided between the three faiths, only the most basic information could be conveyed. At its best, the program may pique one’s interest, leading to more study. Hopefully no one turns off their TV or closes their web browser after watching it and says, “Now I understand the ___.” They would be mistaken.
December 17, 2014
Seventh-day Adventist Church, Torture
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This is the second in a three-part series comparing Seventh-day Adventists and Anabaptists. The CBS television program “World Religions: Sikhs, Seventh-day Adventists, and Mennonites” (description, program, schedule) provided the motivation for this series. Please see the introduction to Part 1 if you have not yet read it. As I explain in the introduction, this project was initially designed as a way for Adventists to learn about Anabaptist views, rather than the other way around as in this present series.
One additional item I probably should have acknowledged in Part 1 is that this approach may make it appear as though I believe early Anabaptism was uniform, with all believers under that label holding all particulars in common. This was certainly not the case, as readers of this blog know quite well (see the YAR “Anabaptist Streams” series, for example). A more detailed study would note the similarities and differences between the various Anabaptist groups and then compare these with Adventism. However, that approach is well beyond my ability to adequately pull off, so I will continue with the much simpler and less precise comparative methodology I used while taking Anabaptist History and Theology at AMBS.
Part 1 was lengthy because of the extended series introduction. This second installment is long because it covers several expectations about Christians, both individually and collectively. With that warning, let’s get to it. And again, I ask for patience with the lengthy quotes.
Part 2—Expectations of Christians and the Church
Both Anabaptists and Adventists expect believers to (a) voluntarily unite, (b) follow after Jesus in discipleship, (c) be baptized, (d) wash one another’s feet, (e) participate in the Lord’s Supper, (f) form a holy church, (g) study the Bible, (h) show compassion, and (i) not engage in violence.
December 14, 2014
Conscientious Objection, Interfaith, Seventh-day Adventist Church
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On Sunday, December 14, CBS will air the television program “World Religions: Sikhs, Seventh-day Adventists, and Mennonites” (link). I don’t know why CBS selected these three particular faith traditions, and I don’t know if this is an on-going series on world religions, but as a Seventh-day Adventist who attended a Mennonite seminary, I find the combination intriguing. A conversation in the Young Anabaptist Radicals Facebook group about the CBS program led to the invitation for me to share a three-part comparison of Adventist and Anabaptist values and views. I thank the YAR blog editors for this opportunity, especially since I’ve appreciated following this blog over the past five or six years.
Before diving into the comparison, I would like to first share a few limitations regarding both me and this series. First, I have little knowledge of the Sikh tradition. I have taken a class in world religions, and I did my MA internship at the Ann Arbor Interfaith Council for Peace and Justice, but I have little exposure to the Sikh community, so I will focus here on Anabaptists and Adventists.
Second, I am not an expert in the history and theology of either the Anabaptist or Adventist traditions. I am a life-long Seventh-day Adventist with many years in Adventist education, including an undergrad degree in religion, but I claim no advanced understanding of the nuances of Adventist theology beyond a layperson’s experience. I am not an Adventist pastor or theologian, but I will invite some experts in those areas to read and comment on the series.
Also, rather than earning an MDiv or an MA in theology, I pursued an MA in Peace Studies from the Anabaptist Mennonite Biblical Seminary (AMBS) in Elkhart, IN. I also studied briefly at Eastern Mennonite University, the Kansas Institute for Peace and Conflict Resolution (KIPCOR) at Bethel College, and the Latin American Anabatist Seminary (SEMILLA) in Guatemala. However, my focus was on peace and justice themes rather than theology or history. While I know or have met members of both sides of the recent Mennonite-Adventist dialogue (Patricia Urueña, Teresa Reeve, Bert Beach, Denis Fortin), I was not present for the conversations. I say this at the start to acknowledge I have much to learn about both communities, and I invite additional observations and critiques in the comment section. I will offer my observations and leave it to others to correct or expand on these posts.
December 12, 2014
Anabaptism, Interfaith, Seventh-day Adventist Church
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In 2 weeks, I’ll be attending “Fabulous, Fierce & Sacred: A gathering of Anabaptist lgbtqa* community” and I think you should too. We’ll be gathering in Chicago at the Cenacle Retreat & Conference Center from the afternoon of Friday, November 21 through noon on Sunday, November 23. It’s sponsored by Pink Menno, Inclusive Pastors and the Brethren Mennonite Council for LGBT interests I interviewed some of the organizers about why this gathering is so important and here’s what they said:
“There is a widely-felt sense that it is time for a gathering to bring lgbtq people together for celebration, healing, and the sustenance of our vibrant community.” Annabeth Roeschly said, “While some of us have gathered at the bienneal MCUSA conventions, those events bring us together primarily in a spirit of nonviolent resistance and action.”
“Columbus 2009 is when I said yes to the Mennonite Church, when I said yes to being queer and Christian and when I began taking communion again.” said Christian Parks, “I do a lot of work outside of the Mennonite church. I come to this gathering to rest and to renew so that I can be strong. I want to connect to the experience of how resilient queer people of faith are and I want to sink into the story of the people who have come before me. This conference will be sacred space.” (more…)
November 5, 2014
activism, LGBTQ, Mennonite Church USA, Social justice, Social movements
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In a May 2014 letter in The Mennonite, C. Norman Kraus asked whether the role of Mennonite Church USA Executive Director (ED) and has begun to look like a "new papal office." He said, "…are we not loading an institutional position with official authority that our polity does not accommodate?"
By bringing the pope into it, Kraus is drawing attention to some important questions about how the ED functions. Stay with me as we take a journey through the crufty corners of Mennonite bureaucracy and bylaws. It’s hard slogging, but it matters.
The response from Executive Board and Executive Director
Elizabeth Soto Albrecht and Ed Diller, current MC USA moderator and a former moderator of the EB respectively, responded to Kraus in an August 2014 letter to the editor in which they stated that "…there is no papal office in Mennonite Church USA.". They went on to defend the current role of ED with this mandate from the bylaws: "an Executive Director as a primary administrative officer who shall be its principal agent in the management of Mennonite Church USA."
Managing Mennonite Church USA… sounds pretty dramatic, eh? They left out the next point, which makes the organizational scope of the role sound a bit less grandiose: "The Executive Director shall conduct the administrative affairs of the Executive Board, serve as an officer, and supervise employees of Mennonite Church USA." The Mennonite Church USA being managed is an organization with a staff of 25 people, not the 90,000+ members of the denomination.
October 8, 2014
Change, Mennonite Church USA, Politics, Pope, Power
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We are Anabaptists. We are Mennonites. We are distinct from other Protestants and denominations. We care about peace, justice, community. We are a unique and special people.
Many of us feel this way or at least I know, at times, I do. There is a special quality of Christianity that is evidenced in Anabaptism. Yes, we were persecuted by the Holy Catholic Church, but we were also persecuted by fellow Protestants. There is severity and deep conviction in our confession of faith.
Yet, in truth, too often we rest on the laurels of our Anabaptist forebears. We recall or express nostalgia for the countercultural, anti-empire sentiments and actions of those who came before us, all the while colluding with the current empire on many levels in our life. Some of us (even unwittingly) invest in stocks for pharmaceutical corporations and weapons manufacturers, thus endorsing a system that benefit from death and destruction.
Many persons and whole churches have substituted absolute pacifism with Just War Theory. In that regard we have embraced Augustinean Christianity to the detriment of Jesus’ command to love even our enemies who persecute and abuse us. We claim a Mennonite identity, but too often embrace an American identity or political ideology (whether left or right). We fail to recognize the radical calling upon our lives, which is to root ourselves in a Christ identity.
Some of us need a fresh baptism, a next baptism to awaken us to Christ’s calling upon our lives. We may have been baptized in water, but now we need a fire baptism to burn out the iniquity and inequality that pervades our lives. Like a prairie fire that burns the dead things and promotes richer soil, so too do we need the Spirit of fire to prepare us to live more deeply and richly. (more…)
August 20, 2014
activism, Anabaptism, antiracism, Biographical, Books, Change, Church, Class, Community, Conscientious Objection, Economics, empire, Martyrdom, Mennonite Church USA, Military, neo-Anabaptism, New Monasticism, Nonviolence, Peace & Peacemaking, Social justice, Social movements, Spiritual Life, Stories, Urban Ministry, Writing
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I am uncompromisingly pro-gay marriage and I am unapologetic in my affirmation of LGBT equality. This is one issue that I refuse to compromise on, and because of this, it has gotten me in trouble in the past. One church that it did get me in trouble with was my local Presbyterian Church USA congregation. The congregation and presbytery I was a part of were and are socially conservative, but I was a flaming liberal. Naturally, I found myself in some serious disagreement, and it didn’t help that I was a universalist, pacifist, and straight up commie-pinko. While the local Presbyterian community did not appear very welcoming, I am happy to see that the PCUSA has recently become fully LGBT-affirming at the national level.
Now that this has happened however, I am seeing the same old arguments from my conservative brethren that I have heard over and over again. It happens whenever any Christian denomination becomes welcoming and affirming, and I see the battle lines being drawn in the Mennonite Church as well. This is especially the case in Pittsburgh, because Pittsburgh Mennonite Church just became officially LGBT-affirming, and even lost their pastor because of it. I remember mentioning my uncompromising position on this issue to the local Mennonite conference minister as well, and I think I saw her cringe. If I remember correctly, she said that might be a problem at some point, but whatever.
The main argument that I see from conservatives on this issue is that gay marriage is somehow against the clear teaching of the Bible. Whenever we become open and affirming in our Christian faith, it is because we are ignoring the authority of the Bible. Guess what, I am not open and affirming in spite of the Bible, but because of it! (more…)
June 20, 2014
Church, Current Events, Emerging Church, Interpretation, LGBTQ, Mennonite Church USA, Social justice, The Bible
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The Third World is alive and well within North America. The poor are in the apartments with black mold; they are in the food stamp offices and being run out from under bridges. Difficulty and disease and shame mark their lives; they’re stigmatized like lepers. Jesus is among these people; living with them, encouraging them and doing miracles among them.
But you’d never know this by looking at the churches of North America.
A few churches cater to the upper class, but the massive majority of churches throughout North America see themselves as ministering to “communities”, by which they mean communities of the middle class. The poor are left out of the equation of the normal, everyday life of the church. And because of this, the church itself is poorer. Below are four areas in which the poor are marginalized in most modern churches:
1. Cultural uniqueness
The third world of North America is unique, and has unique features. For one thing, its inhabitants tend to use foul language, even the most religious of them. More poor people smoke than middle class people, and they are also more likely to have obvious addiction issues. Poor people tend to be less educated and focus more on survival. But, paradoxically, the poor are more likely to give their last dollar to someone else in need. Poor folks are more likely to rely on God instead of a system or even their own work. These are unique cultural characteristics, not right or wrong, just different. There are weaknesses and strengths in this culture, just as there are in the cultures of the middle or upper classes (or, indeed, in any culture).
The cultural uniqueness of being poor isn’t celebrated, but preached against in the everyday church. Not that every facet of poor culture should be celebrated; but the same is true of the middle and upper class cultures. When we praise the middle and upper class trait of making and following a reasonable budget, for example, why can we not also praise the lower class trait of sacrificial generosity? The church cannot be a culture-free environment, but in our middle-class model of church, where can the poor worship in a manner cohesive to their culture? (more…)
May 27, 2014
Church, Class, poverty, Social justice
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