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| AsstEd Member Joined Aug 8, 2008 31 posts Location: Winnipeg, MB |
 Sesquicentennial |
Posted Jan 6, 2010; 10:05 am |
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Today marks 150 years since the Mennonite Brethren church was formed in Ukraine by 18 family heads signing a document of secession with the intent to turn a renewal movement into a church body.
Any thoughts? Is this an event to celebrate, repent of, allow to pass by unremarked, or...? |
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| dwark Member Joined Feb 8, 2008 43 posts Location: Port Coquitlam, BC |
| my thoughts |
Posted Jan 6, 2010; 4:20 pm |
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The following is what I posted on my blog: http://davidwarkentin.blogspot.com/2010/01/happy-150th-birthday-mennonite-brethren.html
In the face of a perceived ritualistic faith in the Russian Mennonite Colonies, January 6, 1860 saw the formation of a group attempting to live a genuine Christian faith. 150 years to this day, the Mennonite Brethren were formed (read more here). This dissenting group declared their intentions forthright: “We herewith completely dissociate ourselves from these decadent churches, though we pray for our brethren, that they shall be saved. We want to be innocent of the souls of the erring. But Thou, O Jesus, equip faithful living witnesses, who will direct Thy children and the world Thy hands to Thee!” (“Document of Secession,” from J.A. Toews, A History of the Mennonite Brethren Church)
While history has sadly seen this original mood of dissension persist to varying degrees, the genuine desire to be faithful living witnesses has remained a driving force in Mennonite Brethren identity worldwide, continuing to confront uncritical acceptance of religious status-quo.
While challenges remain – and will likely continue – in defining Mennonite Brethren identity both individually and collectively, I cannot deny the impact the complex history of this relatively young movement has had on my life. In a culture full of overly-individualistic spiritual pursuits, I’ve found a home in a group that values authentic Christian faith to which most agree occurs in the context of community. To consider myself Mennonite Brethren means my identity is shaped by the community to which I belong.
And so 150 years is significant not just for the Mennonite Brethren religious movement, but for the Mennonite Brethren member. Values and beliefs of the past century and a half inform how we identify ourselves as Mennonite Brethren today (e.g. a legacy of cross-denominational influence continues to shape Mennonite Brethren theology, making our openness to diversity not all that surprising).
As the collective Mennonite Brethren story continues to evolve, then, we mustn't forget how as individuals we are shaped by this story in which we take part. As a Christian - a Mennonite Brethren Christian - I take solace in the reality that I'm part of something bigger then myself - a community in history that continues to explore together what being faithful living witnesses means.
Happy Birthday Mennonite Brethren! |
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| roadrunning Member Joined May 9, 2008 320 posts |
| A measure of discomfort |
Posted Jan 6, 2010; 5:33 pm |
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| While I am choosing to celebrate the 150th birthday of the MB denomination, I do so with a measure of discomfort. I have numerous relatives who belong to the Sommerfelder Mennonite church, the Bergthaler Mennonite church, the EMC, the Mennonite Church of Canada, and other Mennonite denominations. These family members are faithful Christians who seek to live out a devoted and committed response to Jesus Christ. They could not rightfully be labelled with the strong language used about fellow Mennonites in the Secession Documents signed in 1860, even though they are descendents of those from whom the MBs choose to disassociate as brothers and sisters in the Lord. |
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| dwark Member Joined Feb 8, 2008 43 posts Location: Port Coquitlam, BC |
| I'll echo that |
Posted Jan 6, 2010; 8:04 pm |
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| Even in my appreciation, I want to echo Roadrunning's discomfort. My highlighted section of the quote from the original secession document ("equip faithful living witnesses") was the phrase I want to take encouragement from regarding the MB's origins. Sadly, the rest of the document is filled with a level of judgmentalism that seems hardly fitting of a Christian approach for faith accountability - leaving a divisive legacy Roadrunning's friends and relatives likely still feel the effects of. |
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| westcoast frame of mind Moderator |
| Re: my thoughts |
Posted Jan 6, 2010; 8:37 pm |
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| dwark wrote: | | While history has sadly seen this original mood of dissension persist to varying degrees, the genuine desire to be faithful living witnesses has remained a driving force in Mennonite Brethren identity worldwide, continuing to confront uncritical acceptance of religious status-quo. |
I'm wondering if MB's really confront (the) uncritical acceptance of religious status-quo? It seems many of our churches have gone the McDonald evangelical route ...... ? Kind of a bland Christian variety ..... or is that too negative a comment. Happy 150th!!!
I agree with the comments that at times MB have exhibited a superior judgemental attitude toward our Mennonite cousins.  |
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| Sudsy Member Joined Sep 23, 2003 2927 posts |
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Posted Jan 6, 2010; 9:44 pm |
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I found this interesting in the artlcle that dwark referred to -
'In its position the early Mennonite Brethren Church strongly stressed repentance from sin, conversion as a personal experience of faith in Christ, a life of prayer, and a conduct consistent with the teachings of the Bible. In general the MB Church continued to adhere to the teachings of Menno Simons, renouncing military service, abstaining from taking oath, and adhering to a simple way of life. The immersion form of baptism upon a personal confession of faith in Jesus Christ was early instituted and required for church membership. Church discipline for improper conduct of members was practiced. The ministry was elected from among the membership.'
Hmmm, much has changed. But this could be said of the Salvation Army, Pentecostals, Wesleyans and others as well.
Not having an ethnic Mennonite background, I have admired many of the MB beliefs and ways of living and think it important to hold to a believer community concept in this world of individualism. I do disagree though with the concept that this community is to keep isolated from the unsaved world. IMO, too many Mennonite groups are isolationists. We are not to be 'of this world' but rather separated from worldly views/values/lifestyles and very much involved as a believers community within the greater community. When I see MBs reaching out like the groups moving into heavily populated areas to mix with the unsaved and take the Kingdom life to these areas, I get blessed.
I do believe there is great opportunity for MBs not to get bogged down in doctrinal debates to reflect their distinctiveness but rather to show the Evangelical world that the Christian walk is much more than 'making a decision' and it is a distinct way of Kingdom living that mingles with the world as Jesus did but obviously is unlike the world. So, it concerns me when some want to get into areas that are divisive. I don't really understand what the point is behind some of this as history has proven, again and again, this route will cause strife and division. IMO, too many are out there digging up controversial issues that gives them recognition and perhaps able to sell some books. I hope MBs see through this.
Anyway, I think reflecting back on one's roots is good. I have enjoyed studying the history of various Christian faith groups. There were some extremely godly people to read about and much of it now is at our finger tips right here on the internet. Truly amazing to an old feller like me. |
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| dwark Member Joined Feb 8, 2008 43 posts Location: Port Coquitlam, BC |
| valid critique, but... |
Posted Jan 7, 2010; 1:44 pm |
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| westcoast frame of mind wrote: |
I'm wondering if MB's really confront (the) uncritical acceptance of religious status-quo? It seems many of our churches have gone the McDonald evangelical route ...... ? Kind of a bland Christian variety ..... or is that too negative a comment. |
As an MB pastor, I take your critique very seriously, and sadly many MB churches - although it's not just an MB issue - fall into the trap of creating a generic form of Christianity that is driven by meeting people's desires but not necessarily their needs. As you suggest, there is a consumption of religion to which churches cater to (Reginald Bibby calls this "religion a la carte"). So I don't think your comment is unwarrented and I personally reflect on how I as a leader perhaps contribute to this problem and have opportunity to correct it.
I do, however, take heart knowing there is a growing number of leaders, both young and old, who are questioning this generic approach to Mennonite Brethren church identity. Instead, we (I include myself in this group) are exploring what an explicit identification with our Anabaptist identity looks like for the Mennonite Brethren, both in our local church expression and as a denominational movement. Your comment is too negative, then, only if it's applied to all MB churches.
So I find hope knowing that MB identity is not a static issue resigned to being subsumed into the broader evangelical world. There is a healthy Anabaptist-Evangelical tension that must continue to be wrestled with, and which many of us seek to explore. And as some MB churches continue to articulate themselves alongside aspects of Reformed theology (as other threads have already discussed), this Anabaptist-Evangelical dialectic will become increasingly important to recognize and deal with moving forward. |
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| Len Member Joined Nov 7, 2007 255 posts Location: Kelowna, BC |
| anabaptist identity |
Posted Jan 9, 2010; 7:17 pm |
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I find this discussion really intriguing. I'm not a Mennonite (which to me is a cultural group) but I am an anabaptist. But I'm in a position which, while not entirely unique, gives me some perspective on the broader landscape. I'm in this position by virtue of education (DMin) by virtue of personal history (raised Catholic, then Baptist, then Anglican, then MB, then Vineyard and now back to MB), and by virtue of current connection with churches and leaders across Canada )my portfolio with FORGE Canada).
I've read Tickle.. not that funny (pun warning) but insightful.
I can't help feeling that there is a hugh resurgence of interest in all things Anabaptist. I believe this is in consequence of the increasing marginality of the church in culture.. a mmovement generally identified as the shift from Christendom to post-Christendom. Inevitably this shift requires us to think about power, position and the now passing role of the church and its leaders as a kind of chaplaincy to culture.
it seems to me that Anabaptists are ahead of the curve on this kind of reflection. I asked Stuart Murray a question about this for the December issue of Missional Voice.. here is his answer..
Q: It was evident that for both you and Juliet the Anabaptist legacy has its own twist on diagnosis and treatment with regard to cultural shift and a faithful response. What does Anabaptism bring to the table in this new space we are in? In what ways is Anabaptism a powerful resource for us in post-Christendom?
Several people have suggested (using language derived from the book of Esther) that the Anabaptist tradition is suited for ‘such a time as this’. As Christendom disintegrates and the mainline traditions that operated within a Christendom framework struggle to adjust to the new context, a tradition that for nearly five centuries has regarded Christendom as a distortion and has explored alternative ways of thinking about discipleship, church and mission may have some helpful contributions. Increasing numbers of Christians in the UK from many denominations are appropriating the Anabaptist tradition, learning from its practices and exploring the implications of its core convictions. Something similar is happening elsewhere in nations with no historic Anabaptist heritage (including Korea, South Africa, Australia, New Zealand and Scandinavia). Most observers acknowledge that the Christendom era is coming to an end; the Anabaptist tradition offers a sustained theological critique of imperial Christianity that lays a foundation for developing a post-Christendom missiology and ecclesiology.
What does Anabaptism bring to the table? A Christocentric approach that takes seriously the life and teaching of Jesus that was marginalised or domesticated in the Christendom era; an emphasis on whole-life discipleship; a communitarian approach to hermeneutics, corporate worship and pastoral care, including accountability and conflict-transformation processes; and a commitment to non-violence and active peacemaking. |
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| westcoast frame of mind Moderator |
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Posted Jan 9, 2010; 9:08 pm |
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Len, thanks for pasting in Stuart Murray’s answer.
So reflecting on Dwark’s and your last posts is this a fair statement: some MB churches are being intentionally Anabaptist, while others seem like they are on the way to becoming more reformed and (in my view) some are opting for a more generic brand of evangelicalism. It seems interesting and perhaps timely that Canadian Conference leadership is thinking of establishing a kind of theological oversight person.
I’m not looking for references to Menno in sermons or for those little double decker buns served in the lobby along with my coffee/tea but at the very least in my view I think churches should identify their link to the MB conference on their weekly programs/bulletins and websites. And pastors should go through their orientation within the first year at their new church.
I liked the last paragraph of Murray’s:
| Quote: | | What does Anabaptism bring to the table? A Christocentric approach that takes seriously the life and teaching of Jesus that was marginalised or domesticated in the Christendom era; an emphasis on whole-life discipleship; a communitarian approach to hermeneutics, corporate worship and pastoral care, including accountability and conflict-transformation processes; and a commitment to non-violence and active peacemaking. |
Len just where have you noticed the interest in all things Anabaptist? Is any of this interest within MB circles? |
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| Neto Member Joined Feb 2, 2005 290 posts Location: Holmes County, Ohio |
| Re: anabaptist identity |
Posted Jan 10, 2010; 6:59 am |
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| Len wrote: | …. I asked Stuart Murray a question about this for the December issue of Missional Voice.. here is his answer..
Q: It was evident that for both you and Juliet the Anabaptist legacy has its own twist on diagnosis and treatment with regard to cultural shift and a faithful response. What does Anabaptism bring to the table in this new space we are in? In what ways is Anabaptism a powerful resource for us in post-Christendom?
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What does Anabaptism bring to the table? A Christocentric approach that takes seriously the life and teaching of Jesus that was marginalised or domesticated in the Christendom era; an emphasis on whole-life discipleship; a communitarian approach to hermeneutics, corporate worship and pastoral care, including accountability and conflict-transformation processes; and a commitment to non-violence and active peacemaking. |
I’m intrigued by the inclusion of the phrase “active peacemaking”. I wonder if that means what I think it means – “politically active pacifism”. If so, this is not a traditional anabaptism. Kingdom life for the early anabaptists meant a recognition that we are “strangers and aliens” – illegal aliens, if you will. |
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| McDLT Moderator Joined May 14, 2004 1451 posts Location: Toronto |
| Re: anabaptist identity |
Posted Jan 10, 2010; 10:17 am |
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| Neto wrote: | | I’m intrigued by the inclusion of the phrase “active peacemaking”. I wonder if that means what I think it means – “politically active pacifism”. If so, this is not a traditional anabaptism. Kingdom life for the early anabaptists meant a recognition that we are “strangers and aliens” – illegal aliens, if you will. |
I see that statement as "actively seeking peace". Not sitting back and doing nothing, but going out - getting dirty and becoming involved with people, being a good neighbour.
I don't see many (in my limited view) MBs rethinking or trying to rediscover their Anabaptist heritage, but I do see many non-MBs going out of their way to explore Anabaptism. The few MB churches I have been involved with are tending towards more mainstream conservative evangelicalism. |
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| Len Member Joined Nov 7, 2007 255 posts Location: Kelowna, BC |
| "all things MB" |
Posted Jan 10, 2010; 9:11 pm |
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Unfortunately, what often happens within cultures is something like a pendulum movement.. We push back against what we inherited. So sadly I can't say I have seen a huge interest in anabaptist imagination among MBs.. as noted above, if anything MBs in general are doing double time trying to become more evangelical.. just in time for evangelicalism to be recognized as rather shallow on the whole.
I was talking with a very fine scholar in the summer who works with theological students from all over North America and while he is currently in the CMA he has a real love for anabaptist thought and practice. He made this strong statement about evangelicals: "many fine people but there are few who have a working ecclesiology."
But this is largely a legacy of modernity and its infatuation with pragmatism. (I liked Robert Webbers typology in "The Younger Evangelicals".. the chart was really helpful).
Really interesting, your note about some kind of theological chair in oversight... I wonder if the horse has already bolted and we are now closing the door?
I hope some very careful thought is going into this.. for a couple of reasons..
We tend to think in hierarchical ways rather than in organic and networked ways. But attempting to centralize any kind of control these days is likely to backfire. We have to give people reasons to embrace and do good theological work rather than try to limit the weak or poor work they do. Systems principle: organizations are heliotropic. Just as a plant leans toward the light organizations lean toward the energy.. doesn't matter if its good energy or bad energy. So best to focus and promote what is good.
We have to leverage the power of existing networks. Ultimately a new conversation will have more impact on the theological culture of MBs than a new executive position. |
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| westcoast frame of mind Moderator |
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Posted Jan 10, 2010; 11:19 pm |
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Len, I didn't know the Country Music Association (CMA) had theological scholars - well perhap Steve Earle and Kristofferson  |
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| Sudsy Member Joined Sep 23, 2003 2927 posts |
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Posted Jan 11, 2010; 10:54 am |
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IMO, it is good to see any move toward both evangelism and community involvement outside the local church. These have not been strong areas in many Anabaptist churches. Any form of Anabaptist isolation from the world is not Christocentric when it comes to loving one's neighbour. I very much agree with Neto that early Anabaptists regarded themselves as strangers or aliens in this world however many withdrew into alien communities.
Perhaps it is time to drop some of these old designations as 'Anabaptist' or 'Reformed' or whatever. After all isn't the Anabaptist term a term placed on those who re-baptised people because their baptism had no meaning unless they were first born again ? Why retain this term if this is not the main focus today ? Are we not talking about Kingdom of God living here and now and what all that amounts to ? I personally believe many Anabaptist traditions fit this Kingdom living the best in various areas, yet in areas like community, I believe that tradition has also shown some weakness.
If we are talking about full Kingdom living here and now, then I hope this quest will closely observe what Jesus taught. He is the one we are becoming more like. It is not early Anabaptists or even the early church. Both had their failings.
I was part of a Baptist church once that was quite small, isolated and focused on precise doctrine. However, God shook up this little church and brought revival to take us out into the community and focus on the souls on people with much prayer and Bible studies in local houses. Many new people were reached and the little church increased ten fold in numbers. We change the name to 'The New Testament Church In The Twentieth Century' and were not even charismatic.   At least once a year, we get together with a group that became Christians or were part of this ministry at that time for a time of remembrance. Many are quite active in various ministries in churches today. But looking back, in our attempt to be a modern NT church we did make some mistakes and of course, satan was heavily involved in stopping things up. And I think this same thing has occurred over and over again throughout history. Someone pointed this out to me the other day that the even those 7 churches Jesus spoke to in Revelation 2 & 3, no longer exist.
So, all I'm trying to say is that in a quest for Kingdom living, I believe balance is so important. We thought we needed to be more evangelical but then we saw we needed more doctrine. We obtained a great Bible teacher but then internalized again and became more doctrinally distinct and less evangelical. We became more 'seeker friendly' but had more fall away as it appeared people wanted to 'join a club' rather than turn over their life to Kingdom living. And I don't think any group is going to get it perfectly balanced.
I hope that the focus doesn't become reflecting a distinctiveness from other groups (i.e. reform or charismatic) but rather a distinctiveness that is focused on being the bride of Christ in a bride that He is pleased with and one that truly loves Him by both words and deeds. We are not in a fight with flesh and blood and especially other Christan groups but rather in the struggle for the hearts of people to turn and become disciples of Christ. People of a whole different way of living. Kingdom people, ambassadors of another country that is not of this world. |
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| lornewel Member Joined May 11, 2004 571 posts Location: Abbotsford |
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Posted Jan 11, 2010; 11:01 am |
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Like Sudsy, I am not ethnically Mennonite and was not raised in an MB church, but in several evangelical ones, depending on what was available in each small Canadian town we we living in at the time.
So I followed dwark's links and did some reading about the beginnings of what became the MB denomination and I have a couple of observations:
1. It seems that attraction to and/or influences of "reformed theology" and "evangelicalism" are not new phenomena nor necessarily to be regretted or resisted by MBs. Rather they are in our DNA. Without evangelical/reformed Lutheran pastor Eduard Wust, would there be an MB denomination?
2. The founding of the MB church came from a refusal to accept the "community hermeneutic." The founders defied the church leadership. refused to accept the church's discipline, insisting that they had to follow their interpretation of scripture rather than the dictates of the Mennonite church of which they were then members.
So is some of the pining for "anabaptism" I find on this forum an emotional leaning back toward the branches of Mennonites from which the MBs separated themselves in the beginning? Are not Baptists, Pentecostals. Alliance, E Free, etc. also re-baptizers who could largely sign onto the MB Confession of Faith as it was in 1900? Theologically and spiritually, are not MBs closer to them than to the "mainstream" of Mennonites? |
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