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This multi-part post is the second in the Anabaptist Streams series here on Young Anabaptist Radicals, in which we’ll be looking at different streams of early Anabaptism and making connections with our own context. The series will feature different authors over the coming months and is loosely based on Rodney Sawatsky’s model of four streams of Anabaptism. It will feature different authors over the coming months, each looking at a different stream.
In this prefatory portion as a substitute for addressing each notable member of the group that is presently known as the Swiss Brethren, I will address the assembly as a whole for to do otherwise would exhaust the allotted time for this entire series of presentations. Each of those member were vivid distinctive characters that laid the foundation of a movement that no only altered the Ecclesiastical world but ironically impacted the country that epitomizes the empire they challenged via their indefatigable ministry.
In the beginning during their tenure in Zollikon and St. Gallen they went by the designation “Brothers in Christ”, it was not until later they became known as the “Swiss Brethren”. Their antagonists “both Protestant and Roman Catholic, used the label Anabaptist (“rebaptized”) for the radical reformers because they baptized adults who had already been baptized as infants” (Kraybill 10). However, as mentioned formerly from “the beginning in Zollikon and St Gallen they referred to themselves as “brothers in Christ.” Later, from some time in the 1540s, they were called the “Swiss Brethren,” the name being coined by two other Anabaptist groups that wanted to maintain an identity distinct from them — the Hutterites and the Marpeck brotherhood” (Ibid.).
History acknowledges the Brothers in Christ (hereafter Swiss Brethren) as the principal Anabaptists that engaged in the first disciples’ baptism of the movement “in Zurich in January 1525 in an effort to create immediately a complete, uncompromising and uncompromised reformed Church” (Stayer The small group consisted of Felix Manz, Conrad Grebel, and George Blaurock among other like-minded believers. They severed ties from the Magisterial Reformer Huldrych (or Ulrich) Zwingli for the reason that they felt reforms was not progressing in an expeditious fashion.
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AOG
September 28, 2013
Anabaptism, Four Streams of Anabaptism Series, Group Identity, History
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From a television personality saying that the poor are lazy to a megachurch pastor teaching that wealth is a blessing from God, in the West today–especially in the United States–Christianity is often associated with individualism, capitalism, and personal profit. I personally believe that Christians are called to a different standard. Being Christian should mean following Jesus’ example today–it should be missional and based in radical discipleship. This means that we should look to the example of Jesus and try to bring his example into our context today.
The early followers of Jesus were far removed from our American culture of rigid individualism and capitalism. On the one hand, they came from a pre-modern society, and on the other hand, they practiced a radical form of community–one that is described throughout the New Testament and several early church documents, and has been revived many times throughout church history.
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KevinD
September 26, 2013
Anabaptism, Community, Consumerism, Economics, Wealthcommunalism, Communism, communitarianism, community of goods, Economics, intentional community
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This is the second in a two part series on David Joris and establishment Anabaptists here is the first: Establishment Anabaptists, part 1: David Joris’ authority and Menno Simons. This is also part of a broader series on the Four Streams of Anabaptism.
Today, we tend to think of Mennonites as descended from all early Anabaptists. However, the followers of Menno Simons had some distinctive practices that set them apart from other Anabaptists of their era. Looking at them through the eyes of David Joris and his disciples can help us to understand what set them apart more clearly.
Joris’ approach clashed dramatically with the leadership style of Menno Simons. As I discussed in part one of this series, Joris was charismatic; people were drawn to him.
He excelled at accommodation, diplomacy and mediation between different Anabaptist sects, "ranging from the peaceful followers of Obbe Philips to the marauding adherents of Jan van Batenburg." (Zijlstra 251). Simons, on the other hand, was a rural priest whose focus on the purity didn’t make any sense to Nikolaas Meyndertsz Blesdijk, the primary lieutenant of Joris:
Blesdijk pictures the Mennonite elders as hostile and closed-minded, both unwilling and unable to carry on a religious discussion with orderly marshalling of evidence and in the spirit of gentleness (sachtmoedicheyt) that distinguish a true teacher.
Instead of behaving civilly and honorably, argues Blesdijk, the Mennonites are hypocritically preoccupied with distinguishing and separating themselves, whether by manner of dress, appearance or words …
Since they shun their opponents, forbidding all moral human contact with them, in total disregard of the initiation of the ban in Matthew 18 and the New Testament examples of its use, it is not surprising that they are so fixed in their opinions: they seldom speak with anyone who thinks otherwise than they. (Stayer, "Davidite vs. Mennonite" 464)
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TimN
September 26, 2013
Anabaptism, Four Streams of Anabaptism Series, History
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We do have a poetry category and I thought I’d invite it out of the dusty corner to join us for a little conversation today with Mennonite poet, Jeff Gundy. I’ll open the space by sharing a poem of his, a bit of a story from him to go with it and then a chance to ask him questions in the comments.
When Madonna Met Menno
“You’re a slut,” he said, “but God loves you anyway.”
She took a long pull on her beer. “Don’t be simple,”
she said. “I was a Catholic schoolgirl. I’ve known that
since I was twelve.” She was all knees and ankles,
and he was a river toad, the two of them crammed
into a tiny booth among the hard-drinking yuppies.
“Besides, I’ve got babies now,” she said, “and all that
whore stuff was for sales anyway.” “I know what you mean,” (more…)
TimN
September 20, 2013
History, Martyrdom, Poetry, Sex
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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).
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TimN
September 10, 2013
Mennonite Church USA, Politics, Power, Sexism, Social justice
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This post originally appeared here.
These last few days have been exciting, but not necessarily in a good way. On the one hand, we have had a celebration of Martin Luther King’s legacy, but on the other hand, the dogs of war are snarling again, this time for Syria. Our politicians are simultaneously celebrating one of Christianity’s greatest prophets, while also considering military action abroad (again). Considering this interesting coincidence, I think it can be helpful to consider what Martin Luther King would have thought about the current military actions of the United States.
There is an episode of The Boondocks called “Return of the King“ that actually tackles this exact question. In this episode, instead of being killed, King slips into a coma after being shot, and he wakes up in the year 2000. King learns that not as much has changed as he would have wished, and he becomes greatly disillusioned. There is one part of the episode, however, that is really relevant to our current wars and our inevitable involvement in Syria. (more…)
KevinD
September 1, 2013
Nonviolence, US Military, Violence, warAnabaptist, Nonviolence, pacifism, Syria, war
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This story was originally published over at The Jesus Event. You can click HERE to be a part of the conversation there, or you can post your own thoughts and opinions here at YAR.
Greg Boyd recently spoke about his journey from Oneness towards something else–a story which he highlights in this video entitled “From Baptist to Anabaptist.”
Some of you might remember my recent interview with friend and fellow San Antonian Brian LePort, concerning his journey (very similar to Boyd’s) from Oneness Pentecostalism to a more ecumenical, Anabaptist fellowship. Today, Brian’s blog conversation touches on his ongoing encounter with the Anabaptist movement, and much of what he has to say resonates with those of us who have been recently participating in Anabaptistica as non-ethnic Mennonite/Amish/Beachy/Hutterite/Brethren. While I am personally attracted to Anabaptist theology and praxis (e.g. its Incarnational Christology, emphasis on discipleship in Jesus, holistic implications of the Gospel, etc.), I’m also frustrated with a few things that I truly believe need to be addressed by the “institutional” Anabaptist traditions at large in the United States. FWIW, the reflections I offer below are meant to be taken in the tone of a lover’s quarrel instead of a schismatic diatribe: (more…)
TylerT
August 30, 2013
Change, Church, City, Emerging Church, Mennonite Church USAAnabaptist, black, Brian LePort, buxy cavey, david fitch, Drew GI Hart, greg boyd, margins, MCUSA, Mennonite, mike krause, Oneness, praxis, Radical Anabaptist, San Antonio, Theology, Tyler Tully
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(This post was originally posted at http://drewgihart.com/2013/08/28/unkingdombookreview/)
Mark Van Steenwyk has written a thoughtful reflection on the significance of Jesus and his in-breaking Kingdom as an alternative way of being in our society that is marred by evil forces, social structures, death-dealing oppression, and coercive violence. the UNkingdom of God is a subversive and anti-imperial vision for a repentant life concretely following after Jesus, that doesn’t attempt domestication or try to mince words. The book reflects the radicalism of an Anabaptist vision, as well as a liberative and prophetic witness that takes seriously the abandoning of empire while walking humbly in the footsteps and Way of Jesus.
One of the most important things about the UNkingdom of God is the way that he exposes how America and Christianity have merged so profoundly, being so deeply intertwined, that it has merely become an imperial puppet and tool. This is primarily done through personal stories as he retells his own story of being indoctrinated with American Christianity, awaking from it, and then ultimately repenting from it. It is primarily his own lived experience being told, often humorously, that I believe will resonate with many that consider themselves Christian while also a part of the dominant culture. For example he begins in the introduction explaining his infatuation with America and its ‘Dream’, and how he responded when he heard the song “God Bless the USA” as he watched fireworks in the sky. He explains:
At this point, I could no longer sing along. With tears in my eyes and a sob in my throat, I broke down weeping. I was overwhelmed with a sense of gratitude and pride. I wept as the song played out, and I continued to weep as the fireworks began to fill the night sky. It was like a mystical experience.[1]
Clearly, Mark Van Steenwyk understands what it is like to be enthralled with America and American Christianity. However, he didn’t remain there. The goal of the book is to call people to repentance. And this is the particular strength of this book. I am not sure I have read a book that has so clearly and powerfully called people to repentance in a way that resonates with the way that Jesus did so. We are challenged to repent of our Christianity and how we have been unwilling to experience God because we have him figured out already. He names the issue. It is that “We think we are open to learning the way of Jesus, but our cup is already full of our own ideas.”[2] It is something that we are not conscious of, therefore, we go on engaging scripture and sermons as though we are growing in Christ, when in reality our cups are already full, so everything else just spills out. Steenwyk reminds us that “We need to empty our cups. We need to repent of the myths that crowd our imaginations. We need to repent of our Christianity.”[3] Ultimately, Steenwyk describes that we need to even release and let go of our image and understanding of Jesus before we can truly “be the love of Christ in our world.”[4]
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DrewH
August 28, 2013
activism, Anabaptism, Community, empire, Ethics, Faith, liberation theology, patriotism, Race, TheologyAnabaptism, anablacktivist, anarchism, Christianity, Jesus
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Today continues with the series, “I once was raised… but now I’ve found…” where some of my favorite authors, bloggers, scholars, and theologians explain the transitions they have encountered along their own faith journey. As the series continues, you’ll find me interviewing the guest bloggers below, as they answer questions I’ve posed about their experiences.
My interview with Drew proved to be too intense and too important to try and cram into one long blog post, so I’ll be posting part II in the near future. I hope you enjoy it, and learn from them as much as I have.
“I once was raised African American Evangelical, but now I’ve found Jesus through the Black Prophetic Church tradition and Anabaptism.”–Drew G.I. Hart
Tyler- Evangelical is a word thrown around a lot in the media and in Christian circles. One rarely hears the phrase “African American Evangelical”–can you share what makes African American Evangelicalism and what its like being raised in that environment?
Great question, although in reality, I think people are probably a lot more familiar with what I call ‘African American Evangelicalism’ than they realize. However, I will start with a definition before I go there. As I see it, African American Evangelicalism is the by-product of Evangelical theology and African American experience blending together. So, in this sense, African American Evangelicalism would not be an exact duplicate of most dominant cultural expressions of evangelicalism. And yet still, they are closely related. Most African Americans share a lot in common theologically with evangelicals already, which is no surprise given that Black faith at the core is significantly shaped by the reinterpretation of white southern Baptist and southern Methodist traditions, in which Africans converted to in mass in the midst of slavery. (more…)
TylerT
August 24, 2013
activism, Anabaptism, antiracism, Bias, Bigotry, City, Class, culture, Exclusionanablacktivist, black liberation theology, black theology, Christendom, Christian society, Drew GI Hart, liberation theology, oppression, persecution, Tyler M. Tully
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This post was originally featured on The Jesus Event, and is part of a series entitled “I once was raised… but now I’ve found…” where some of the author’s favorite writers, bloggers, scholars, and theologians explain the transitions they have encountered along their own faith journey.
Below is an interview with The Jesus Event’s Tyler Tully and the Femonite’s Hannah Heinzekehr
Tyler- There are a lot of misconceptions out there about being a Mennonite and being raised as a Mennonite. You seemed to have been raised by parents who made room for good theological frameworks. How would you explain what it is like being raised as a Mennonite?
Hannah- Well, for me, being raised as a Mennonite didn’t mean looking “outwardly different” at all. For me, what it meant to grow up Mennonite was that there was always an emphasis on Jesus’ story and what that meant for how we lived. And some of the ways that this got expressed were through baptism later in life — baptism occurred when you were old enough to make a conscious choice that you have to make on your own to follow Jesus. It also included an emphasis on peace and nonviolence as part of the way that we were meant to live in the world. For my family, being Mennonite also meant being pacifist and resisting violence in all its many forms. This doesn’t mean that we are passive — I think we also strongly believed that we were meant to protest against injustice in the world — but we weren’t going to use violence to do this work. And the third thing that I often think of is that being Mennonite, for my family, meant being part of a church community that was active in each other’s lives and not just on Sundays.
I think there was a strong emphasis on communal decision making and being willing to give and receive counsel to one another.
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TylerT
August 10, 2013
Anabaptism, Biographical, Blog, children, Church, Discipleship, Family, Mennonite Church USA, Theology, Writing, Young FolksFamily, Feminism, feminist, Femonite, Mennonite, ordination, The Femonite, The Jesus Event, Tyler Tully
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This post originally appeared on my blog, Koinonia Revolution.
I was reading a really interesting and really disappointing article about poverty and our perception of it yesterday. It does not say anything I did not already know, but it did get me thinking about something when I read this:
Prejudice against the poor increases during hard economic times, said John Dovidio, a Yale University psychology professor.
“Our society is based on the idea that if you work hard, you get more, and if you have less, you deserve less,” Dovidio said.
Unfortunately, this is exactly the case, and you can just turn on one of the major news stations or a political talk show to see it. I personally see it even among members of my own family, which is funny because my family is not very prosperous to begin with. Our society has the assumption that everything is the result of an individual’s actions, which seems to be product of our emphasis on individualism to me. If you are poor, it is because you are lazy, not because you might be mentally ill, handicapped, born into poverty, or unemployed. And if you are rich, it is because you are a “job creator” who works hard. It literally saturates American culture and media. (more…)
KevinD
August 9, 2013
Class, Economics, liberation theology, poverty, Privilege, Social justiceBeatitudes, Class, poverty, rich, Sermon on the Mount, Sermon on the Plain
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By Pam Nath. Cross-posted from The Mennonite 
Image by Ricardo Levins Morales
If “your” elected officials are middle-aged, white people who smile at you a lot, it may be time to relocate. Being a “minority” – even a sizable minority – in a city with white officials has become more of a hazard than at any time in the last twenty years. American justice is divvied out across a great racial divide. We don’t believe that Black elected officials are – on their own – a cure for our problems. However, we do have a greater ability to pressure them. [Living in a white community], you may have more government services, but those services include more policing by officers who think your child is dangerous. If you move, the idea that your child is not as easily singled out can give some comfort.
—Kamau Franklin, New Rules for the Black Community after the Zimmerman Verdict
“We know that the whole creation has been groaning in labor pains until now, and not only the creation, but we ourselves, who have the first fruits of the Spirit groan inwardly…Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words.” Romans 8: 22—23a, 26
Because I know that Kamau Franklin’s words in the quote above are likely to be disturbing to many people who read this column, and some may be tempted to dismiss them as the words of a hateful demagogue, I want to begin by saying that I have met Kamau on several occasions, and once participated in a two-day strategic planning meeting with him. He has never been anything but kind and friendly to me, a white woman, and in fact, has always struck me as a particularly gentle and thoughtful person. If his words seem jarring and painful to you, my plea to you is to struggle to hear them nonetheless. I think doing so is critically important to the life of our church because I am sure there are other Mennonites who are reading this column who totally get where Kamau is coming from, and in fact are feeling and wondering similar things as he. We are a divided church and sadly, the dividing walls between us (Ephesians 2:14), rather than being broken down by a free movement of the Spirit, too often are growing ever thicker.
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PamN
July 21, 2013
antiracism, Church, Privilege, Race
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by Barbra Graber
This is cross-posted from Our Stories Untold
I remember the Sunday morning two Mennonite Youth Fellowship friends were made to get up in front of the congregation to publicly confess their sins. They were pregnant out of wedlock. Meanwhile John Howard Yoder, the most acclaimed Mennonite theologian and symbol of male power in the church sexually assaulted and harassed untold numbers of Mennonite women and was never made to publicly confess. And AMBS, the Mennonite seminary that hired him, was somehow rendered powerless to take action, allowing years of silence and collusion to go by while a file of complaint letters accumulated in the Dean’s office. To their credit, AMBS eventually fired him, but neither AMBS nor Indiana-Michigan Conference has ever been called by the church or anyone else to publicly explain or acknowledge the years of complicity. Quite the opposite.
John Howard Yoder continues to be lauded, his books roll off the presses, and there’s pressure from all sides to go back to business as usual, though again to their credit AMBS has made some helpful changes to the way in which his writings are introduced in the classroom.
I am a survivor of sexual abuse by men of the Mennonite Church, though not JHY. And I have walked through hell and back with many of the church’s soul-scarred women (and men), including victims of JHY. Long time friend Ted Swartz, after reading my recent rant about reviews of JHY’s books in “The Mennonite” asked me, “So what needs to be done? It feels like we are stuck…is it possible to move forward?” I like a challenge from friends and thanks to Ted I sat down again to reflect. I too would like to see us move forward. But we can’t cry “Peace, peace, when there is no peace.” There is no peace (and may never be) for many women who lost years if not lifetimes of normal, healthy, joyous living for having been sexually abused by male leaders of the Mennonite Church. And JHY remains a symbol of those widespread woundings like no other churchman.
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BarbraG
July 17, 2013
Sexism, sexual abuse
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Crossposted from A Bible and a Bat’leth
Sermon preached on May 5, 2013 at Mississauga Mennonite Fellowship. In my introduction, I acknowledge the land and the many nations who have used, shared and lived on it since time immemorial, especially the Mississauga people. I introduce Christian Peacemaker Teams Aboriginal Justice Team and thank the congregation for inviting us to speak.
The following scripture texts have already been read: Genesis 11:1-9 and John 8:31-43
In her 2009 TED talk, entitled The Danger of the Single Story, the Nigerian writer Chimamanda Adichie, starts by identifying the stories she read as a child. Growing up in Nigeria, she began to read early on, and she read the books she could get; British and American children’s books. At the age of seven she began write her own stories.
“All my characters were white, blue eyed. They played in the snow. They ate apples. And they talked a lot about the weather. How lovely it was that the sun had come out. Now this despite the fact that I lived in Nigeria, had never been outside of Nigeria. We didn’t have snow, we ate mangos, and we never talked about the weather because there was no need to.”
The stories she read as a child only featured foreigners, so she wrote about foreigners, without even thinking that literature could be about Nigerian children until she encountered Nigerian writers.
Later, attending University in the USA, her roommate is surprised that she speaks English so well, that she knows how to use a stove. When she asks to listen to some of her tribal music, the roommate is disappointed to be given a cassette tape of Mariah Carey.
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PeterH
July 15, 2013
bioregionalism, Civilization, Indigenous, Peace & Peacemaking, Stories, The Bible
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Crossposted from As of Yet Untitled
An energetic mix of excitement and anxiety hung in the air. It was 10 pm on July 4, the second-to-last night of the Mennonite Church USA convention in the Pink Menno space. I was sitting with 40 others as we talked through the following morning. We planned to enter the national delegate assembly of Mennonite Church USA and use our bodies to make a visible, silent witness challenging the church to repent from its treatment of LGBTQ people. We didn’t know what would happen, but we knew that we had to take a stand.
Only 24 hours earlier, seven Pink Menno planners had developed the vision for the witness. It was our third convention organizing Pink Menno hymn sings and they had become a fun, familiar presence outside the worship spaces. We had our space a block and a half from the convention center. We had hundreds of people coming to seminars we hosted. However, we were a known quantity that could be too easily ignored. It was a situation that has been faced by many social change movements over the years.
Tension and MLK
Tension is a crucial part of nonviolent social change work, whether in the church or in broader society. (more…)
TimN
July 11, 2013
activism, Allyhood, LGBTQ, Mennonite Church USA, Peace & Peacemaking, Tactics
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