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.
October 27, 2017
Four Streams of Anabaptism Series, Group Identity, Institutions, Mennonite Church USA, Power, Privilege, Race, Sexism
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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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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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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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Good afternoon, allies and humans of the Mennonite Church. I (a human who is queer) have a quick note, a “call to action,” if you will.
First, some facts:
- I am a human with a human life partner and a human (step/bonus/partner’s) son. In addition, members of my family such as my mother, brother, sisters, and father are humans.
- I am not an elephant.
- I am not an issue.
- I am not a crucible time.
- I am not a dilemma, a burden, a conflict, a problem, a discussion, a question, a challenge, a threat, or any other non-living, non-breathing thing, noun, verb, adverb, what-have-you.
- I am not even “homosexuality.”
With that out of the way, I’m going to ask you all to do something for me. Please, when you are discussing [insert euphemism for me here, such as “LGBT issues,” “the elephant in the room,” or “the current dilemma in the church,”] remember that you are discussing me. You are discussing whether or not you would like me to be a full member in the Mennonite Church, whether you would mind if a Mennonite pastor joined my partner and I together for a lifetime, whether you would mind if God called me and the Mennonite Church licensed me to minister to the Mennonite Church. (more…)
March 10, 2014
Allyhood, Mennonite Church USA
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MENNONITE CHURCH USA CHURCHWIDE STATEMENT ON LGBTQ COMMUNITIES, DIVERSITY, POWER, OPPRESSION & PRIVILEGE*
Mennonite Church USA has roots in seventeenth-century churches planted by what today we might call “radicals” and “social justice activists” from Europe. Our church continues to grow and be enlivened by people who join us from many countries, backgrounds, races, genders, sexual orientations, abilities, as well as other diversities and differences. As Christians, we believe we are called to welcome these seekers of church community in our congregations and communities, especially as our government fails to serve all but a privileged few, with harsh laws frequently punishing difference. Assumptions about identity make some people more vulnerable to political biases and discrimination than others. Our concerns about the status of peace and justice in this country and in this world relate to how people are treated based on race, nationality, ethnicity, gender, sexual orientation, class, ability status, citizen status, religious identity as well as other statuses.
We reject our country’s mistreatment of people, repent of our silence, and commit ourselves to act with and on behalf of all our community members regardless of any status. (more…)
February 17, 2014
activism, antiracism, Current Events, disabilities, Ethics, Exclusion, Faith, Gender, Group Identity, Immigration, Indigenous, Leadership, LGBTQ, Love, Mennonite Church USA, Nonviolence, Peace & Peacemaking, Power, Privilege, Race, Sex, Tactics, Violence
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You can read Response by Ervin Stutzman here, if you missed it.
Several days ago I noticed a flurry of activity – a letter signed by 150 pastors calling for welcome of LGBTQ folks, the Executive Director of Mennonite Church USA in response “earnestly desir[ing] that our church be faithful to scripture and God’s call,” articles about these developments, and comment section dust-ups. It seemed appropriate for me to acknowledge this flurry on behalf of my queer Mennonite self, and to make an initial response to the hopes and Menno-speak voiced within that flurry.
First of all, I receive the letter from the pastors as an example of allies (and I believe, a member or two of the LGBTQ community!) in positions of power and with legitimizing credentials standing in the gap for queer folks like myself whose voices are nearly always marginalized in any discussion about our lives and spirits in the Mennonite Church. I receive Ervin’s response as difficult to decipher Menno-speak backed by his authority as Executive Director, and positioned as (perceived) gatekeeper to the Mennonite Church.
Partly as a result of this (perceived) gatekeeper role, Ervin believes the 150 pastors’ beliefs and experiences are his and the board’s to judge and deem worthy of rightness or wrongness. Stutzman declares that he “lament[s] that the individuals and groups at opposite ends of the spectrum of concerns related to sexual identity and orientation are no longer willing to be in patient forbearance with each other.” He sat at the table with members of the LGBTQ community (or as he calls it, people on the LGBTQ spectrum), and believes that his recounting – from a position of power and authority – of these conversations with folks accurately represents LGBTQ and allied experiences in the Mennonite Church, and he bases his conclusion on that belief. His conclusion is that “even among the closest family members of individuals with LGBTQ identity there is no consensus on the moral and theological implications.” I am assuming he means the moral and theological implications of being a member of the LGBTQ community, but the sentence is unclear.
Secondly, I receive the letter from the pastors as a plea to the church to find a better way of addressing our differences. I receive the letter from Ervin as a plea for members of the LGBTQ community to continue bearing the brunt of hatred, of silent treatment, of being ignored, passed over, and mistreated while members of our community stand by, and to be patient all the while. I also receive it as a plea for those who have a deeply held, unmovable, unchangeable belief that acceptance of members of the LGBTQ community is a sign of the spiritual downfall of the church to sit back down in the pews, and forebear.
February 6, 2014
LGBTQ, Mennonite Church USA, Poetry, Power, Privilege, Social justice
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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.
January 3, 2014
activism, Anabaptism, Bigotry, Church, Class, culture, Current Events, empire, Exclusion, Faith, Gender, Leadership, LGBTQ, Mennonite Church USA, neo-Anabaptism, Privilege, Race, Schism, Sexism, Social justice, The Bible, Tolerance, Tradition
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