Institutions

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.

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Consistency in small things: Wrestling with the “A word”

Stamen and Petal of flower.

I wrote this piece on my blog for The Mennonite back in October 2012, but never got around to posting it here. I finished up my role of interim assistant director at 5 months ago and moved back to doing web site building. However I continue to ponder the themes in this post.

In September I accepted a position as interim assistant director with Christian Peacemaker Teams (CPT). This role comes as a bit of a surprise, for a number of reasons.

As regular readers of the blog know, I’ve been outreach coordinator with CPT for four years now and I’ve thrived in the role. I love meeting with new people and connecting them with CPT’s work. I like coming up with creative initiatives and following them through to their conclusion. I’ve walked with all our teams in the process of finding a new mission, vision and values (and soon, a new logo). I like working with changing teams of people to accomplish shared tasks together. But I’ve never been comfortable with the term “administrator,” or the “A word” as I like to think of it. I’ve always preferred “coordinator” or “organizer” to describe my work.

But then it happened. I was sitting with Rod Stafford, long-time pastor at Portland Mennonite. We were talking through logistics of their church hosting Peace, Pies and Prophets in January. “There aren’t many peacemaker administrators out there.” he said, “I wish there were more.” And then the conversation went on.

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“Mennonite Women’s Posse”: How feminists organized for accountability for John Howard Yoder

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?”

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