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. ThereÂ 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 hasÂ 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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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 &Â 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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It is strange that I live in Pennsylvania, a state with a strong Anabaptist population and history, but in my county (Allegheny) there was very little presence. Part of the problem is that I live in western Pennsylvania, while the historic Anabaptist populations primarily settled in the east, on the other side of the Appalachian Mountains.Â Until the 1960â€²s, there were no Mennonite congregations in my county–the nearest Mennonite community was in the next county. There were a couple Brethren congregations, but it was still mostly the same.
It was in the late sixties, when a small community from various backgrounds and denominations began to meet that things started to change. This small community admired the Anabaptist–specifically Mennonite–vision, and the called themselves “Pittsburgh Mennonite Church,” even though they did not belong to a Mennonite denomination at this point. A little while later, they decided to join the Allegheny Mennonite Conference of the Mennonite Church, and it was with them that an Anabaptist movement started in my area. (more…)
December 12, 2013
Anabaptism, Church, Emerging Church, Evangelism, Faith, Mennonite Church USA, neo-Anabaptism, New Monasticism
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When I look at my life so far, I realize that I really shouldn’t be a Christian. I grew up in a culturally Christian environment, where neither of my parents really cared about religion, and the few experiences I did have with the church growing up were not good ones. Add to that the fact that I am part of the generation called “Millennials,” which tends to be less religious than previous generations. In all respects,Â I really shouldn’t be a Christian.
What changed was that I discovered Jesus.Â I found the radical, subversive, Sermon-on-the-Mount Jesus, and I just couldn’t let him go. My mother, who dislikes religion, has found my affection for this strange character particularly frustrating. She wanted me to be a teacher, or perhaps a professor. I chose to be a pastor. She wanted me to be concerned for material goods and financial stability like she is. I have a habit of not caring much for money. I also collect different Bible translations and theology books, which also annoys her.Â My faith is foolishness to her. (more…)
December 6, 2013
Anabaptism, Blog, Discipleship, Dumb Stuff., Emerging Church, Faith, neo-Anabaptism, New Monasticism
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There was one text in the Bible that has been the most influential on my life. It was this text that really helped convince me to become a Christian, and it was this text that brought me into radical politics. The passage I am referring to is the Sermon on the Mount.
It was when I was in middle school that I was first introduced to this famous sermon, and it ignited my interest in the gospel. By reading its words, I fell in love with the man who spoke them, and I wanted to apply the sermon to all aspects of my life. It was a big reason that I became interested in left-wing and anti-war movements as well. It would be years later, when I read Leo Tolstoy’sÂ The Kingdom of God Is Within You, that I really started to realize just how much was packed intoÂ Matthew 5-7.Â Recently, a friend of mine who I know from bothÂ Young Anabaptist Radicals andÂ MennoNerds, said,Â ”The Sermon on the Mount or Plain is the Christian’s constitution.” I think there is a lot of truth to that. (more…)
November 13, 2013
Anabaptism, Church, Economics, empire, Ethics, neo-Anabaptism, Nonviolence, Politics
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Douglas Jacobsen in his essay “Anabaptist Autonomy, Evangelical Engulfment” describes a Mennonite ‘diaspora’ in two senses. First is the sense that ideas and movements from other denominations and traditions have gone out from their homes and have settled among the Mennonites. Mennonite churches can feel very different, with charismatic, evangelical and even liturgical influences making their rounds. Second is the sense that Mennonite ideas and movements have gone out and settled among other Christian traditions of all sorts – Evangelical, mainline Protestant and even High Church.
I am part of this strange diaspora. On the one hand the faith communities I have been apart have been formerly Anabaptist. These congregations have come from traditions that at one time were Mennonite or still retain the name but who no longer bear any Anabaptist distinctiveness, having been caught up in the wider Evangelical movement. On the other hand in Bible College I was significantly influenced by Anabaptist ideas, read intensively of Anabaptist writers, with my vision for faith and community coming into close proximity to those that descend from Harold Bender’s “Anabaptist Vision”.
Now when I say “I read intensively of Anabaptist writers” I perhaps am being dishonest. It was really one Anabaptist writer who influenced my thinking and has shaped the way I look at things immensely: John Howard Yoder. As a young evangelical at odds with the social witness of the evangelical tradition I found Yoder’s writings refreshing. Dare I even say life giving. Within my first year of bible college I recall reading at least five of his books. At the same time I observed other young evangelicals becoming excited with missional church writings, or the work of new monastics like Shane Claiborne and Jonathan Wilson-Hartgrove. Anyone familiar with book indexes could easily figure out that Yoder’s shadow has been cast on these writings.
And here’s the thing: it was not just about thinking. It is about how lives are lived. For me Anabaptism as mediated by Yoder opened up doors for a radical discipleship that had only been hinted to in my congregations. For one thing it helped shaped a long-term commitment to a new monastic community in Kitchener-Waterloo I helped found. It helped me engage issues of poverty and injustice in new ways. In reinvigorated a commitment to pacifism, transforming the nonresistance I had inherited from my grandparents into a robust, articulate sense of nonviolence.
During my second year I stumbled upon the story of Yoder’s abusive actions and the Church’s response. Needless to say I was disgusted and disillusioned. (more…)
October 17, 2013
Anabaptism, Leadership, Mennonite Church USA, Polemics, Privilege, Sexism, Theology
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There is a growing movement of pastors, church planters, and churches around the globe who have become convinced that the center of the Gospel is a Jesus-looking God who calls his people to partner with him to advance a Jesus-looking kingdom. Â They sense that God is pouring out “new kingdom wine” that is bursting apart the tired old wineskins of Christendom. They sense we are at the cusp of a rising kingdom revolution that is going to radically alter what people identity as “the Christian faith” and “the Church.” Â The majority of these leaders are both encouraged and discouraged. They are encouraged by the Jesus-looking kingdom revolution they see rising up, Â but discouraged by the lack of networking and partnership amongst others who share their convictions. –Greg Boyd and Mark Moore
Several weeks ago, Greg Boyd and Mark Moore hosted a network exploration meeting for Neo Anabaptist types in the hours leading up to the conference on “Faith, Doubt and the Idol of Certainty.” The conference, hosted by Woodland Hills Church, was slated to coincide with the recent release of Boyd’s latest book, Benefit of the Doubt. (which I hear is highly worth reading)
But it was the Neo Anabaptist “network exploration meeting” that became the basis of buzz amongst online Anabaptist circles as of late.
There certainly seems to be a need for cohesion among the emerging Neo Anabaptist churches and pastors across the country–something that goes beyond denominationalism, but can work in tandem with existing avenues (such as denominations) that many of us already have relationships with. Many think we have an opportunity to create a missional organization or association that empowers “the boots on the ground,” so to speak–a platform for Post Christendom theology and praxis.
Perhaps it is time to start bringing together minds and bodies in order to create a space for open resources, networking, and mutual affirmation. Still, the conversation thus far has given me pause, and so I want to highlight a few pitfalls to I think we should avoid as well as present a few proposals that cast some vision for the Post Christendom Reformation.
1) We need to acknowledge our privilege:
What I am not seeing so far is a space that creates agency for women, minorities, the marginalized as well as those who aren’t “big” theological personalities in the current Neo Anabaptist discussion. Let’s be honest: while I applaud Mark Moore and Greg Boyd for taking the initiative to invite Neo Anabaptist types intoÂ dialogue as an aside to this conference, I fail to see how hosting a “network exploration meeting” opens the space for the diversity the movement is already composed of, when the only ones who could attend such a meeting must have either
a) been conference town locals, or
b) have the time and means to fly to the Twin Cities and attend Greg’s conference. (more…)
October 9, 2013
Anabaptism, antiracism, Bigotry, Change, Church, Class, Community, disabilities, Education, Emerging Church, empire, Ethics, Evangelism, Exclusion, Global Church
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This is cross-posted from As of Yet Untitled
The last two months have seen a growing number of articles on John Howard Yoder’s sexual harassment and abuse of women (for a list of articles, see the Women in Learship Project’s timeline and annotated bibliography) led by Barbra Graber’s July 17 article on Our Stories Untold. Many of these pieces have been in conversation with Dr. Ruth Krall’s important book, The Elephants in God’s Living Room, Volume Three: The Mennonite Church and John Howard Yoder, Collected Essays, which I draw on heavily in this article. I especially recommend her sixth chapter, “John Howard Yoder, D. Theol. 1927-1997: Believer’s Church Theologian and Ordained Mennonite Clergyman,” which looks in detail at Yoder as a case study.
In joining this conversation, I’d like to look particularly at how systemic issues of power and privilege played out in the tiptoeing response of Mennonite church institutions and their leaders to Yoder’s persistent sexual harassment and sexual abuse of women. In her introduction, Krall succinctly names the many power layers of systemic privilege from which Yoder benefitted. He was a “clan-protected, powerful, tenured, white married male.” (Krall, 16) We have much to learn from looking at those layers.
The problem with sexual misconduct
In her introduction to the collection, Krall points out that the term “sexual misconduct,” which has been used to describe Yoder’s behavior, is unhelpful because it does not differentiate between consenting adultery and coercive, violent and dominating behaviors. (Krall, 6).
September 10, 2013
Mennonite Church USA, Politics, Power, Sexism, Social justice
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