A church of the 21st Century Anabaptist (just off the top of my head):
-Builds up community both within and outside of its walls
-Is not committed to a single partisan agenda, except that of Jesus
-Meets the needs of the needy, according to its rescources
-Is committed to creating peace in our nation, our broader community, our families and in how we do church
-The leaders of the church not only leads in the rituals that are important to the community, but leads in creating service opportunities, and creating harmony out of conflict
The Mennonite denomination should be supporting congregations to be this way, IF the Mennonites are actually anabaptist in this way, and not just interested in promoting all things Mennonite, whether they encourage this ideal or not. They should be encouraging mediation training, encourage knowledge of Jesus-- his life and teaching-- rather than Mennonite history, giving ways to bypass the bi-partisan thinking that dominates American discussions, creating a network of service opportunities for churches, and offering training for community connection.
The evangelical church is heading the way of service and community building. John Roth is trying to train the church to stop thinking in a bi-partisan way. Scot McKnight (an evangelical anabaptist) is trying to train people to be more Jesus-focused. The resources are out there, will the Mennonites use them?
Wednesday, September 16, 2009
Saturday, August 29, 2009
Judgement, Cheap Grace and Mercy
• Judgment is immediate. It demands the quick decision and the sentence is as swift and demanding as a guillotine.
• Mercy is slow. Mercy takes its time, deliberating, mulling over options. Mercy is often second-guessing itself, repenting of former decisions as repentance is made known.
• Cheap Grace is careless. It cares not what the issues are, and is as swift in its decision of forgiveness as judgment is of condemnation.
• Judgment is simple. Black and white, clear cut, no recourse, no compromise. Judgment sees all situations from a demanding, no fills position.
• Mercy seeks truth—no matter how messy. It deliberates, considers, ponders, discusses—but not without a goal. Mercy plods, the tortoise who wins the race, slow and steady. Mercy understands that truth cannot be found in a headline, but in a feature article based on many interviews.
• Cheap Grace triumphs the ignorant. There is no need for determinations, deliberations or decisions. The decision has already been made—freedom and blessing for all, no matter what the situation.
• Judgment focuses on the law as a principle. “The law is a standard which once broken cannot be mended. It is the Humpty Dumpty of God. It is an ancient china doll, needing to be placed behind glass—protected, served, and loved from a distance.” But the law of judgment is cold, hard and sharp as a steel blade. Judgment claims to be for the good of society, but the only one who benefits is Judgment itself.
• Mercy loves the law as a benefit to others. The law is to “love your neighbor,” thus mercy is the heart of the law. The law is to train us in mercy, to see the Other as the beneficiary of all of our actions. Mercy considers the well-being of all—even the law-breaker. Mercy’s law is comforting, light, for it always seeks the benefit of all.
• Cheap Grace discards the law. “The law was a plaything of youth, but is to be set aside as unworthy of consideration. Grace has set aside all law, especially the law of Jesus, as unworthy of God.” Cheap Grace claims to speak for Mercy, but denies the heart of God.
• Judgment demands recompense. Judgment seeks equity to the cost of the action of the law-breaker. “You broke it, you pay for it.” It seeks a balanced account book for which each debit has its equal and opposite credit—the coin of which is blood and dishonor.
• Mercy pursues reconciliation. Mercy can lead to dishonor, should repentance be the flip side of that coin. Mercy pleads for restoration, constantly seeking an ingathering together for all the saints.
• Cheap Grace rejects cost. Cheap Grace points to Calvary and claims that all had been accomplished there. Cheap Grace ignores the man who said, “All who would follow me must take up their own cross daily.” Cheap Grace demands no personal cost, no change, no death, no discipline, and so gains no gift, no new creation, no life, no restoration.
• Judgment has no escape. Once judged, there is no exit. The sentence is irrevocable, the differences irreconcilable, the community ununitable.
• Mercy offers an out—repentance. The one who has harmed another—and so has defied the law—has an opportunity to be brought back under the law. To repent, to reconcile is the extent that Mercy demands, and will seek any way to achieve that goal.
• Cheap Grace is unconditional forgiveness. It is spiritual bloodletting—seeking to heal the patient, while ignorantly killing him. Cheap Grace sees no need to gather in, to restore, for there was no separation.
• Judgment demands payment from the lawbreaker. As the law suffered, so must the criminal. As society was harmed, so must the harmer. Judgment claims the lost deserve nothing, and so gives nothing.
• Mercy sacrifices. Restoration also has a price, and the merciful takes that price on oneself. Mercy pays whatever the cost so the sinner can be restored. Mercy groans in prayer, endures attacks, forgives debts against it, pays debts against others, sacrifices its comfort, its family, its friendships, its resources, its very life—all for the sake of the lost.
• Cheap Grace gleefully ignores cost. It is the thief, stealing from God’s honor. Cheap Grace receives no payment, demands nothing, gives nothing, since there is no debt incurred. Cheap Grace celebrates at the foot of grace delivered, but ignores the call of grace transferred to others. Cheap Grace requires nothing and so gains nothing.
• Judgment never forgets. It is the elephant of virtues. It never trusts, never believes, never forgives, never restores. Judgment says “Once a sinner, always a sinner.”
• Mercy gives the benefit of the doubt. Mercy does not forget, but allows complete restoration, a rebuilding of trust. Mercy believes in new creation, a new life, which has nothing to do with the old.
• Cheap Grace always trusts, even the hypocrite. It always believes, even the liar. It always forgives, even the unrepentant. It accepts everyone and everything—except God’s truth.
• Judgment is Satan. Judgment is the accuser of the brethren, the murderer of humanity for the sake of a bloodless law. It is the prosecutor seeking the death penalty.
• Mercy is Jesus. It is the self-sacrificer, the reconciler to God, the perfect sacrifice. Mercy is the one who said, “Go and sin no more,” “The one whom the Son sets free is free indeed,” “I have come to seek and save the lost,” “Unless you repent you will likewise perish,” “I have not come to call the righteous but the sinners to repentance,” “Be merciful as your Father is merciful.”
• Cheap Grace is the Flesh. It is self-seeking, self-upholding, self-deceptive. Ultimately, it upholds what is abhorrent to God as the will of God. They practice sin and gives approval to those who practice it.
• Judgment is a liar. It claims that God does not forgive, sees the sin and not the sinner. It denies the power of God to change the one in Jesus. It is lost, for it has forsaken the mercy of Jesus. Those in the power of Judgment will die by God’s hand—“Judge and you will be judged.”
• Cheap Grace is a liar. It claims that God’s standard is flexible, and so non-existent. It loves the lost to such a degree that it cannot be separated from the lost. It causes the lost to remain lost, and so dead. Those in the power of Cheap Grace will die by God’s hand—“Whoever does not obey the Son will not see life.”
• Mercy is the truth of God. It upholds the law, which is to love all. It demands love, even as it offers love. It demands forgiveness, even as it offers forgiveness. It demands sacrifice, even as it sacrifices. It demands purity, even as it offers purity. It demands devotion to God, even as it offers devotion to God. “Be imitators of God, and walk in love as Christ loved us and gave himself up for us.”
Mercy stands with God over against Judgment and Cheap Grace
• Mercy is slow. Mercy takes its time, deliberating, mulling over options. Mercy is often second-guessing itself, repenting of former decisions as repentance is made known.
• Cheap Grace is careless. It cares not what the issues are, and is as swift in its decision of forgiveness as judgment is of condemnation.
• Judgment is simple. Black and white, clear cut, no recourse, no compromise. Judgment sees all situations from a demanding, no fills position.
• Mercy seeks truth—no matter how messy. It deliberates, considers, ponders, discusses—but not without a goal. Mercy plods, the tortoise who wins the race, slow and steady. Mercy understands that truth cannot be found in a headline, but in a feature article based on many interviews.
• Cheap Grace triumphs the ignorant. There is no need for determinations, deliberations or decisions. The decision has already been made—freedom and blessing for all, no matter what the situation.
• Judgment focuses on the law as a principle. “The law is a standard which once broken cannot be mended. It is the Humpty Dumpty of God. It is an ancient china doll, needing to be placed behind glass—protected, served, and loved from a distance.” But the law of judgment is cold, hard and sharp as a steel blade. Judgment claims to be for the good of society, but the only one who benefits is Judgment itself.
• Mercy loves the law as a benefit to others. The law is to “love your neighbor,” thus mercy is the heart of the law. The law is to train us in mercy, to see the Other as the beneficiary of all of our actions. Mercy considers the well-being of all—even the law-breaker. Mercy’s law is comforting, light, for it always seeks the benefit of all.
• Cheap Grace discards the law. “The law was a plaything of youth, but is to be set aside as unworthy of consideration. Grace has set aside all law, especially the law of Jesus, as unworthy of God.” Cheap Grace claims to speak for Mercy, but denies the heart of God.
• Judgment demands recompense. Judgment seeks equity to the cost of the action of the law-breaker. “You broke it, you pay for it.” It seeks a balanced account book for which each debit has its equal and opposite credit—the coin of which is blood and dishonor.
• Mercy pursues reconciliation. Mercy can lead to dishonor, should repentance be the flip side of that coin. Mercy pleads for restoration, constantly seeking an ingathering together for all the saints.
• Cheap Grace rejects cost. Cheap Grace points to Calvary and claims that all had been accomplished there. Cheap Grace ignores the man who said, “All who would follow me must take up their own cross daily.” Cheap Grace demands no personal cost, no change, no death, no discipline, and so gains no gift, no new creation, no life, no restoration.
• Judgment has no escape. Once judged, there is no exit. The sentence is irrevocable, the differences irreconcilable, the community ununitable.
• Mercy offers an out—repentance. The one who has harmed another—and so has defied the law—has an opportunity to be brought back under the law. To repent, to reconcile is the extent that Mercy demands, and will seek any way to achieve that goal.
• Cheap Grace is unconditional forgiveness. It is spiritual bloodletting—seeking to heal the patient, while ignorantly killing him. Cheap Grace sees no need to gather in, to restore, for there was no separation.
• Judgment demands payment from the lawbreaker. As the law suffered, so must the criminal. As society was harmed, so must the harmer. Judgment claims the lost deserve nothing, and so gives nothing.
• Mercy sacrifices. Restoration also has a price, and the merciful takes that price on oneself. Mercy pays whatever the cost so the sinner can be restored. Mercy groans in prayer, endures attacks, forgives debts against it, pays debts against others, sacrifices its comfort, its family, its friendships, its resources, its very life—all for the sake of the lost.
• Cheap Grace gleefully ignores cost. It is the thief, stealing from God’s honor. Cheap Grace receives no payment, demands nothing, gives nothing, since there is no debt incurred. Cheap Grace celebrates at the foot of grace delivered, but ignores the call of grace transferred to others. Cheap Grace requires nothing and so gains nothing.
• Judgment never forgets. It is the elephant of virtues. It never trusts, never believes, never forgives, never restores. Judgment says “Once a sinner, always a sinner.”
• Mercy gives the benefit of the doubt. Mercy does not forget, but allows complete restoration, a rebuilding of trust. Mercy believes in new creation, a new life, which has nothing to do with the old.
• Cheap Grace always trusts, even the hypocrite. It always believes, even the liar. It always forgives, even the unrepentant. It accepts everyone and everything—except God’s truth.
• Judgment is Satan. Judgment is the accuser of the brethren, the murderer of humanity for the sake of a bloodless law. It is the prosecutor seeking the death penalty.
• Mercy is Jesus. It is the self-sacrificer, the reconciler to God, the perfect sacrifice. Mercy is the one who said, “Go and sin no more,” “The one whom the Son sets free is free indeed,” “I have come to seek and save the lost,” “Unless you repent you will likewise perish,” “I have not come to call the righteous but the sinners to repentance,” “Be merciful as your Father is merciful.”
• Cheap Grace is the Flesh. It is self-seeking, self-upholding, self-deceptive. Ultimately, it upholds what is abhorrent to God as the will of God. They practice sin and gives approval to those who practice it.
• Judgment is a liar. It claims that God does not forgive, sees the sin and not the sinner. It denies the power of God to change the one in Jesus. It is lost, for it has forsaken the mercy of Jesus. Those in the power of Judgment will die by God’s hand—“Judge and you will be judged.”
• Cheap Grace is a liar. It claims that God’s standard is flexible, and so non-existent. It loves the lost to such a degree that it cannot be separated from the lost. It causes the lost to remain lost, and so dead. Those in the power of Cheap Grace will die by God’s hand—“Whoever does not obey the Son will not see life.”
• Mercy is the truth of God. It upholds the law, which is to love all. It demands love, even as it offers love. It demands forgiveness, even as it offers forgiveness. It demands sacrifice, even as it sacrifices. It demands purity, even as it offers purity. It demands devotion to God, even as it offers devotion to God. “Be imitators of God, and walk in love as Christ loved us and gave himself up for us.”
Mercy stands with God over against Judgment and Cheap Grace
Wednesday, August 19, 2009
Caesar and God: A Brief Bible Basic
Ideally, governments are servants of God.
[Government] is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Romans 13:4
We should submit to governments, even when ungodly.
Every person is to be in subjection to the governing authorities. Romans 13:1
We should pray for governments to create peace
I urge that entreaties and prayers, petitions and thanksgivings, be made for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. I Timothy 2:1-2
Money belongs to governments, therefore give it to them when they ask for it.
Render to Caesar the things that are Caesar's Mark 12:17
Jesus conquered all authorities on the cross.
He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. Colossians 2:15
Our bodies belong to God, therefore we should grant to God His use of it.
Render to Caesar the things that are Caesar's, and to God the things that are God's. Mark 12:17
We are never to disobey God, even if a government demands it of us.
We must obey God rather than men. Acts 5:29
We are not to fear a government’s wrath.
Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. Matthew 10:28
It is not a shame to be condemned by a government for Jesus’ sake, but a source of joy.
Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me: Rejoice and be glad. Matthew 5:11-12
We should not take revenge against oppressive governments
Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord. Romans 12:19
Jesus provides access to the Lord of the universe if we would remain faithful to him despite those who make it difficult for us.
Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. Revelation 3:8
[Government] is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Romans 13:4
We should submit to governments, even when ungodly.
Every person is to be in subjection to the governing authorities. Romans 13:1
We should pray for governments to create peace
I urge that entreaties and prayers, petitions and thanksgivings, be made for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. I Timothy 2:1-2
Money belongs to governments, therefore give it to them when they ask for it.
Render to Caesar the things that are Caesar's Mark 12:17
Jesus conquered all authorities on the cross.
He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. Colossians 2:15
Our bodies belong to God, therefore we should grant to God His use of it.
Render to Caesar the things that are Caesar's, and to God the things that are God's. Mark 12:17
We are never to disobey God, even if a government demands it of us.
We must obey God rather than men. Acts 5:29
We are not to fear a government’s wrath.
Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. Matthew 10:28
It is not a shame to be condemned by a government for Jesus’ sake, but a source of joy.
Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me: Rejoice and be glad. Matthew 5:11-12
We should not take revenge against oppressive governments
Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord. Romans 12:19
Jesus provides access to the Lord of the universe if we would remain faithful to him despite those who make it difficult for us.
Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. Revelation 3:8
Friday, July 10, 2009
Wednesday, July 1, 2009
Jesus and Understanding the Bible
A post by Tim N on Young Anabaptist Radicals:
A few weeks ago, in a discussion thread over here, folknotions asked the question (seconded by Tim Baer): “What do radical anabaptists believe about the Bible?”. I’ve been pondering this question for a few weeks and I haven’t come up with anything definitive, but I do have a few thoughts to share. It just so happens that DenverS posted a piece two weeks ago that very much speaks to this question as well. I’d love to hear what others of you (especially women) think as well. We’ve already got a quite active The Bible so if you add your piece to that category, we could even have ourselves a “YAR on the Bible” series.
My awareness of how I read the bible has been strongly shaped by my experience of British Anabaptism through working Anabaptist Network. The second of the Anabaptist Network’s seven core convictions is:
Jesus is the focal point of God’s revelation. We are committed to a Jesus-centred approach to the Bible, and to the community of faith as the primary context in which we read the Bible and discern and apply its implications for discipleship.(read more from the AN)
Naming an Anabaptist value as a "Jesus-centred approach to the bible" helped me to understand some distinctive of my own Mennonite tradition that I had always taken for granted. I gradually came to understand that many traditions claim to read the bible in a flat way with all passages seen with the same weight. This is not the case for me. The core of Jesus message is a vision for shalom liberation for all of us. Some parts of the bible communicate, at least on the surface, a contradictory vision. For example,
when I read the story of Ehud I see the story of an exciting adventure story told ’round the camp fire down through the generations by the Jewish people. It comes out of the life of a people struggling for justice and liberation. But its a way of living out that struggle that is very from the vision of Jesus of loving your enemy and radical, cheek-turning nonviolence.
The community of faith as the primary context for reading the bible is also a central part of how I approach the Bible. I don’t find it useful to sit in the corner and open the bible at random and read it. I’m much more drawn to reading the Bible in a group or discussing it on a blog (like YAR) or reading a theologian who unpacks the social and historical context of the text.
And finally, the gospel of Jesus as a source for discipleship in our lives. The bible is not primarily a source for doctrine or a set of beliefs for us to ascribe to. Its a story in which we are all actors, not passive recipients. Jesus lays out a way of being in and relating to all of creation rooted in redemption, not just of our souls, but of our lives, our communities and our empires. The Bible is the story of God coming along side humanity in that struggle. It is a story that we are all invited to join.
My response:
I fully agree with the Jesus interpretation of the Bible, as an Anabaptist. I fully agree that the Bible is only to be understood through Jesus– the Jesus of the gospels, not the Jesus of theology.
The Anabaptist ideal I have issue with in this subject is the idea of community interpretation. Of course, we interpret nothing except through the eyeglasses we obtain through experience, one of the great parts of which is society. But what I’ve seen is that community interpretation often leads to the idea that everyone in the community has an equal voice as to the truth of Scripture, and the other problem I see is that the truth of Scripture is best found by the agreement of the selected community.
If truth is found in each individual, then everyone’s silly interpretation is possible, and we have no real truth in Scripture. If that’s the case, then Jesus is a bunch of contradictory concepts. I think that Jesus is unified and that the Bible is unified in Jesus. That doesn’t mean we can’t have disagreements– certainly different equally valid interpretations exist. But there are a number of interpretations that are not possible to support through a clear reading, and I don’t think we should give those “interpretations” equal voice.
Secondly, to say that the true interpretation is found in the agreement of the community is equally false. Communities are formed by a common worldview, even when there is dissent, and the interpretation of all things are formed by that worldview. And this worldview is unlikely to be identical with that of Jesus, or even the first century Jewish world. So, in reading the Bible in community, we tend to interpret through our own glasses, not the glasses of Jesus.
Somehow, through the grace of God, we need to get past our own ideas of what Scripture “should” say, and accept what it does say, in Jesus. And then, understanding that, we need to take on another Anabaptist principle: The purpose of Scripture is not to understand it, but to do it.
A few weeks ago, in a discussion thread over here, folknotions asked the question (seconded by Tim Baer): “What do radical anabaptists believe about the Bible?”. I’ve been pondering this question for a few weeks and I haven’t come up with anything definitive, but I do have a few thoughts to share. It just so happens that DenverS posted a piece two weeks ago that very much speaks to this question as well. I’d love to hear what others of you (especially women) think as well. We’ve already got a quite active The Bible so if you add your piece to that category, we could even have ourselves a “YAR on the Bible” series.
My awareness of how I read the bible has been strongly shaped by my experience of British Anabaptism through working Anabaptist Network. The second of the Anabaptist Network’s seven core convictions is:
Jesus is the focal point of God’s revelation. We are committed to a Jesus-centred approach to the Bible, and to the community of faith as the primary context in which we read the Bible and discern and apply its implications for discipleship.(read more from the AN)
Naming an Anabaptist value as a "Jesus-centred approach to the bible" helped me to understand some distinctive of my own Mennonite tradition that I had always taken for granted. I gradually came to understand that many traditions claim to read the bible in a flat way with all passages seen with the same weight. This is not the case for me. The core of Jesus message is a vision for shalom liberation for all of us. Some parts of the bible communicate, at least on the surface, a contradictory vision. For example,
when I read the story of Ehud I see the story of an exciting adventure story told ’round the camp fire down through the generations by the Jewish people. It comes out of the life of a people struggling for justice and liberation. But its a way of living out that struggle that is very from the vision of Jesus of loving your enemy and radical, cheek-turning nonviolence.
The community of faith as the primary context for reading the bible is also a central part of how I approach the Bible. I don’t find it useful to sit in the corner and open the bible at random and read it. I’m much more drawn to reading the Bible in a group or discussing it on a blog (like YAR) or reading a theologian who unpacks the social and historical context of the text.
And finally, the gospel of Jesus as a source for discipleship in our lives. The bible is not primarily a source for doctrine or a set of beliefs for us to ascribe to. Its a story in which we are all actors, not passive recipients. Jesus lays out a way of being in and relating to all of creation rooted in redemption, not just of our souls, but of our lives, our communities and our empires. The Bible is the story of God coming along side humanity in that struggle. It is a story that we are all invited to join.
My response:
I fully agree with the Jesus interpretation of the Bible, as an Anabaptist. I fully agree that the Bible is only to be understood through Jesus– the Jesus of the gospels, not the Jesus of theology.
The Anabaptist ideal I have issue with in this subject is the idea of community interpretation. Of course, we interpret nothing except through the eyeglasses we obtain through experience, one of the great parts of which is society. But what I’ve seen is that community interpretation often leads to the idea that everyone in the community has an equal voice as to the truth of Scripture, and the other problem I see is that the truth of Scripture is best found by the agreement of the selected community.
If truth is found in each individual, then everyone’s silly interpretation is possible, and we have no real truth in Scripture. If that’s the case, then Jesus is a bunch of contradictory concepts. I think that Jesus is unified and that the Bible is unified in Jesus. That doesn’t mean we can’t have disagreements– certainly different equally valid interpretations exist. But there are a number of interpretations that are not possible to support through a clear reading, and I don’t think we should give those “interpretations” equal voice.
Secondly, to say that the true interpretation is found in the agreement of the community is equally false. Communities are formed by a common worldview, even when there is dissent, and the interpretation of all things are formed by that worldview. And this worldview is unlikely to be identical with that of Jesus, or even the first century Jewish world. So, in reading the Bible in community, we tend to interpret through our own glasses, not the glasses of Jesus.
Somehow, through the grace of God, we need to get past our own ideas of what Scripture “should” say, and accept what it does say, in Jesus. And then, understanding that, we need to take on another Anabaptist principle: The purpose of Scripture is not to understand it, but to do it.
Monday, June 29, 2009
Anabaptism and Mennonitism
Question: The Anabaptist Vision is coming into it's golden age. Why is it that the Mennonites seem to be in decline? (from Mark Van S. on Facebook)
My response:
Because only some of the Mennonites are Anabaptist. Because the Mennonites are too focused on organization instead of spirituality. Anabaptism will reach it's peak when released from the Mennonite shackle of bureaucracy.
Only when Mennonites see that Anabaptism is a vision, not an organization that need be restructured, that Mennonites will thrive.
My response:
Because only some of the Mennonites are Anabaptist. Because the Mennonites are too focused on organization instead of spirituality. Anabaptism will reach it's peak when released from the Mennonite shackle of bureaucracy.
Only when Mennonites see that Anabaptism is a vision, not an organization that need be restructured, that Mennonites will thrive.
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