To the President of the United States:

Inasmuch as these are days of stress and trial owing to the conditions of war existing among many of the leading nations of the world and the threatening conditions existing which seem to imperil the peace and safety of still other nations, and since the existing conditions involve the spiritual and moral life as well as the material welfare of the citizens of these nations, and especially those whose religious convictions are opposed to the use of carnal weapons, and engaging in carnal warfare, and who hold that the teaching and example of Jesus Christ, the Prince of Peace should be followed in loving one’s enemies and doing good to all men, in returning good for evil and suffering wrong rather than doing wrong, which principles and practices are dear to many Christian people, and especially to the Mennonite Church.

Therefore, we the Mennonite General Conference, representing congregations in United States, Canada, and India, assembled at Archbold, Ohio, August 18-20, 1915, reaffirm our position on carnal warfare, and believe it to be the Christian duty of our people to refrain from taking up arms.

We hereby express our appreciation of the religious principles hitherto enjoyed by our people in the United States during previous occasions of war. We desire to commend the President in his efforts to secure and maintain peaceable relations with Europe and Mexico.

We also desire to express the loyalty of our people residing in the United States in the support of the nation in every Christian duty in the practice of peaceable vocations, respecting authority and praying for divine guidance of those who rule over them, praying also that God may preserve the nation from war and continue her beneficence to her people.

The General Conference of Mennonite Churches, 1915

Dear Fellow Church leaders, I would like a Re-issue for today.

There are also many beautiful stories of history that have been passed down generation to generation on both sides of my family, and through my genealogical research I have come across many more interesting stories from both my Scottish side and my Anabaptist family. Perhaps one of the most compelling and one that speaks the most of God’s provision, is that of my relation to Jacob Engle and the instrument he was to be used in God’s orchestra to announce a new aspect of the Kingdom of Heaven to this earth.  Jacob Engle, was the founding Pastor of a community of followers of Jesus called the “River Brethren” meeting in Marietta, Pennsylvania along the Susquehanna River; which would give way and become the Evangelical Anabaptist denomination we call the Brethren In Christ Church.

Jacob Engle was nicknamed “Yokeli”, but his magnificent story starts before he was even born.

Jacob’s parents, Anna and Ulrich Engel, were farmers of the Swiss Alps.  Some followers of Jesus that were influenced by and followed the teachings of Menno Simmons, came to town and shared their faith with Jacob’s parents.  This had a heavily impact on the Engles, especially Jacob’s mother, Anna.  Because of the oppression and tyranny of the state supported Churches, that being the Lutherans and the Catholics, all Anabaptists lived, breathed and preached with a bounty of the death penalty on their head. Anyone who entertained them, followed their teachings or even allowed them to stay a night in their barn was too considered a traitor to the “true” churches and in their eyes, worthy of death, thousands of Anabaptists were killed in violent fashions for this reason.

Ulrich, being a smart man, had a trap door built in his house to hide his wife, Anna, and kids from oppressive parties looking for this family that entertained and followed the Anabaptists.  Anna was pregnant and far along in her pregnancy, when some guards and officers caught the family off guard and while Ulrich was out.  She was arrested, but because of her state of being, being far along in her pregnancy, she was put on house arrest to the baby was born; she would then be forced to commence her trial and would await the judgement, which all knew was the unspoken punishment of her execution.   Ulrich, had already been planning to take the family to America before Anna was arrested, so he readied in hope for the trip, with the other children by his side.  After Anna’s son, Jacob, was born – the nurse had become fond of Anna, and couldn’t bear to see her executed and helped Anna derive an escape plan for both Anna and baby Jacob to meet up with Ulrich by the docks.

The family would successfully meet up, under the protection of God. Ulrich and Anna would travel to America, escaping the fate of death, though not without trial.  The second ship to America which held their belongings would sink and disease would ravage through the ship the families traveled on; killing all the travelers babies and young toddlers, except one, Jacob Engle.  It is said that when the ship came to dock in Philadelphia, the weeping mother’s gathered round and laid their hands on Jacob, praying and prophesying over his destiny, saying God must have plans to accomplish through Jacob, or he too would surely have died as well, with the other Children.

Jacob, grew up in the Mennonite Influence in Lancaster, Pennsylvania but felt the Mennonite’s lacked a Evangelistic approach that his family had seen in the Swiss Alps Anabaptists.  That would lead Jacob and his brother John, to front the leading of a new meeting of followers of Jesus that mixed pietism and Wesleyan holiness with the Anabaptist theologies and the practice of the Mennonite’s Non-Resistance.

The Brethren In Christ Church has accomplished many things, since it’s small church planting start along the Susquehanna River in Marietta Pennsylvania. Though, I do attend a Mennonite Church, the Brethren In Christ Church is a denomination that I have long respected as well as feel spiritually connected too.   The Brethren In Christ Church is quickly becoming one of the largest growing denominations, with over 1,100 churches in 23 countries with a worldwide membership of around 80,000.  The Brethren in Christ still participates in the Mennonite World Conference and with Mennonite Mission agencies, progressing and continuing to show the Anabaptist tradition of unity; though we may be slightly different, we are all still united – a unique Anabaptist movement trait that is not seen in many similar protestant denominations.

Just yesterday, the Brethren In Christ Church released a short video….in which reviews it’s accomplishments and progression in just the year of 2009, showing many workings of the spirit, in which it also thanks God, it’s Churches and the followers of Jesus that make up their membership – for the fruit they have seen as a Church.  It is a really energizing and encouraging video to watch.

The Brethren In Christ Church understand the Intentionally Missional role of followers of Jesus, but also are constantly dialogging with their church plants to truly seek to be not only individuals fulfilling the intentionally Missional role, but also to have communities of followers of Jesus that are active, mobilizing and engaging but also that are seeds of the Kingdom of Heaven to their members, neighbors, neighborhoods, the world and even their enemies.  It is a aspect that I fully support and agree with the Brethren In Christ church on.

I encourage you to watch this inspirational video, and ask yourself – what accomplishments for the Kingdom of Heaven have I seen God do through me? It is a time to reflect and make sure we have surrendered our lives to his accessibility.  What did your 2009 look like? What are your goals for 2010? Catch his vision…

2009 Cooperative Ministries Thank You from Brethren In Christ Church on Vimeo.

You can find out more about the Engle family & Jacob Engle here.

Myron Augsburger is definably known for his various theology and Anabaptist history and heritage books.  He also has been defined as a historian as he oversaw the production of a movie a few years ago called “The Radicals” about Michael Settler and the early days of the Anabaptist movement. (You can view the trailer for “The Radicals” by clicking here).  Eastern Mennonite University has declared an infamous ranking role for Myron as the  Endowed Chair of Theology (go there…).  He also served as the President of E.M.U for quite sometime.

Years ago, I heard Myron referred to as the “Billy Graham” of the Anabaptists, and probably no term undermines his role anymore then that, but than again I am not sure if any term would explain his role in our churches more than that.  He has earned five college degrees, been a church planter, evangelist, college president, theology chairman, public speaker and historian (or we can just call him an Anabaptist Expert).  His writings are featured in article form all over the internet, and any quick search on Amazon will show you he has authored over twenty books.  You can also check out a earlier review I did of one of his books, dealing with the story and life of Mennonite founding father Menno Simmons (read it here) called “The Fugitive”.

Recently as I was playing around on www.youtube.com, I found a brief four part series, on youtube.com, it is Myron leading the viewers through a brief journey in the foundational roots of Mennonites and Anabaptism.  It covers a lot of our trials, our heritage, our history and the fruit of our impact.

I post these short clips for those who don’t know our the value of our Anabaptist heritage.  I post this for those who are not Mennonite or Anabaptist but are curious about it.  I also post this for those who do claim to be of the Mennonite profession of the Christian Faith and are looking to explore the very missional lines that run through our sole existance.

Since day one, Anabaptists relied heavily on the leading and conviction of the Holy Spirit.  They have remained a people of simplicity, community, Kingdom first and following Jesus in the steps of Non-Resistance.  However, I believe we have often lost some of our focus from time to time on aspects of the Kingdom of Heaven, we have left our intentional and missional main point to follow some branches and side roads.

I hope we are all inspired to find the main point as Christians who claim to the Mennonite confession of faith, as we review the quick four part series from Myron Augsburger below.

Our Anabaptist history is rich with the depth of witnesses and martyrs whose lives were defined as  intentional, evangelical, radical, spirit-led and citizens of the Kingdom.  I hope we regain some of our simple spirit-led, intentionally missional aspects as we watch these windows into our radical history.

I would be curious to those of you who are Anabaptists, consider this question I propose, Have we lost the call to be Radical?

It is the Radical richness of stories like the Mennonite Church in WWII writing letters of objection to the United States involvement. (As recorded in J.S. Hartzlers “Non-Resistance Under Test / read my review).  It is our once dedicated willingness to call out the use of War tax and the mistreatment of others, that made our voice so Radical.  It was our willingness to wear head coverings, bow in public and preach against the state run tyranny of Catholic Church and the hypocrisy of the Lutheran Church that had us violently killed in the era of the Reformation, and in our violent deaths our radical roots did not cease, but we preached and sang as the fires gripped the very flesh on our forefathers bodies.

Has the Call to be Radical Cease? or have we lost it? Have we as a Radical Group, become Complacent? How can we regain that intentional missional and Radical voice we once were so defined by?

Anabaptists are forced to Live or Die

Anabaptists focus on the Primary Thing

Anabaptists were ahead of their time.

The Anabaptists of Today, the Disciples of Jesus Christ

Actually, sometimes with a new CD this same pattern takes place.  I get a new CD and I drain the energy right out of it by recycling it over and over, every time I get a chance to listen to it and it isn’t long to that CD that once felt energerizing now feels tired, dry and tiresome.

It is once in a lifetime where a artist or a song become “lifetime” songs, where no matter how many times you play the song, the song never seems to loose it’s flavor.  One of those lifetime songs that never loose it’s flavor for me, is a song from Bob Dylan, called ”Disease of Conceit“.  It is probably one of his lesser known tunes, but it is for sure one of my favorites.  No matter how many times I hear it, I feel like he is reaching out to a different defined level of listening.  In fact, when I describe this song to people, I tell them…”I feel like Bob Dylan is taking his listeners to Church in this song, and not to church but right up to the altar”.

The Disease of Conceit appeared on Bob Dylan’s “Oh Mercy“  album in 1989, in the era that was known as “Bob Dylan’s Born Again Era” (You know there was Bob Dylan the Folk Musician, the Bob Dylan goes Electric, then Bob Dylan gets Born Again era…).  I think my appreciation for this song is deeper than the lyrics, though they are good – they don’t seem to hit the same level of emotional response by just reading them as the music and sung lyrics do, because of the emotional and genuine atmosphere in which I believe and feel this song was recorded and sung.

Honestly, when we find a song that is always good, and weathers the storm of being overplayed it makes me think on how a song stays ever energizing….what is it that makes it so genuine and long lasting.  What is the spirit and the mission of the song and music, that resonates such a eternal energy in it.  I also ask myself, is this song this amazing for everyone or just me?  I know that my friend Erik Whittington, didn’t find this Bob Dylan song, the same level of energizing when I played it in our van on a recent road trip to Harrisburg Pennsylvania, but, none the less I wonder – is it only me that finds this song to be a altar call for the world?

At the root of all these questions, I also find that it is us who must ask ourselves as followers of Jesus – do we live out a genuine long lasting impact or do we overplay our stay?  Are we “selling” ourselves and our faith on top of every hour like a radio single – just waiting to be turned off, burned out and sitting in a clearance rack?  Are we a top 40 song, are we trendy.  Do we stylistically mesh with genuine or top hit.

Hopefully, we live it in such a missional (purpose first) genuine and long lasting way, that delivers response and fruit when others encounter our life.  Hopefully, we aren’t a light to burn out quickly and hopefully when people encounter us they too feel like their is eternal energetic hope in who we are.

In this song I feel like Bob Dylan is bringing me to church and he never had to be cool, popular or be as bluntly forceful as a Pastor, TV Evangelist or one of those happy Christians that never have a bad day (so they say).  A song like this, that stands the test of time, is simply the best branding ever for that artist as well as his other music.  A song like this is long lasting and always energizing, mobilizing and energetic – it never grows tiresome, tired and dry.  A lifetime song like this speaks the hopeful and eternal light in life.

In church, many of us sing a praise song called “I love You Lord” the lyrics are “I love you, Lord, And I lift my voice, To worship You, Oh, my soul rejoice!, Take joy my King, In what You hear, Let it be a sweet, sweet sound in Your ear, I love you, Lord…” . In this song we are asking God to find our life as a song, and to find it a sweet sound in his ear.  The question is, do we live a intentionally missional life that makes our life a sweet song to God and to others?

This idea of our life as a song is also in the scriptures. 2 Corinthians 2:14 But thank God! He has made us his captives and continues to lead us along in Christ’s triumphal procession. Now he uses us to spread the knowledge of Christ everywhere, like a sweet perfume. I have always loved the idea of a triumphal procession.  Who get’s tired of a parade with amazing musicians marching with crazy acts and scenes.  We are now part of Christ’s triumphant, loud, exciting and energizing foundation of his Kingdom of Heaven hear on Earth.  This is the song of life, but have we made this song our life? Or have we tried to cover it? Have we tried to have our version?

2 Corinthians 2:15-16

Our lives are a Christ-like fragrance rising up to God. But this fragrance is perceived differently by those who are being saved and by those who are perishing. To those who are perishing, we are a dreadful smell of death and doom. But to those who are being saved, we are a life-giving perfume. And who is adequate for such a task as this?

Please, Take Three Minutes and listen to the Disease of Coneit song on Youtube (http://www.youtube.com/watch?v=ptgx_tfZmyk).  Ask yourself – what results does your lifesong have?

There isn’t only “Christian Subculturing” but “denominational Subculturing” where we also have art, music and things that are just declared right and sacred because of their importance and theological basis of coinciding with a denominations belief and structure.

As a Mennonite, Art and creativity for a long time in our communities was not pursued to the degree it should be, thought perhaps our lack of pursuit was a counter reaction to the over pursuit other churches had on creativity and art that took their focus off the Kingdom of Heaven.  However, I feel we are entering an age where Art and Creativity are becoming an interwoven aspect to our confession of faith as Mennonites.  I hope we do not fall victim to the Evangelical worlds’ over marketed and secluded aspect of Christian Music Festivals, Christian Art and Christian Music.  I also hope that we do not become guilty of “denomination subculturing” where we only listen to our own music and pursue our own art.

I truly hope that we as Christians, of the Mennonite Confession, see the Kingdom of Heaven values in Art and Creativity.  As we engage the discussion of the Mennonite roles in creativity and art, I also hope we reach out from our own borders – that we use our creativity and art to find new ways to not only pursue after God, but to speak our unique values of life, community, simplicity and non-resistance into others around us.  I also hope that we can find creative ways to help facilitate the founding of the Kingdom of Heaven here on earth.

My challenge to Anabaptists & Mennonites who feel called to Art and the Kingdom values of Creativity, is that we don’t define ourselves “Mennonite Art” or “Mennonite Music” because we are marketing ourselves to Christians or other Mennonites, but that we are defining our art, music and creativity by the name Mennonite because we are speaking our confession of faith and our understanding of the Kingdom of Heaven into the lives of those around us, our neighbors and neighborhoods, our enemies, our culture and the world – outside of the Church (big C).  We need to worry not about the aspects of growing to fame and accomplishment, but the community aspect of art in our own community and neighborhoods and the power we hold to intentionally and creatively speak into those around us through our art.

Some of these discussions on art and creativity are already happening, one of them being the Mennonite Artist Project.  It is a website I have been trying to monitor discussions on when I can here and there.  It seems to be a growing community of individuals doing art and music, that define their lives and music by the Mennonite confession of faith, but let’s hope it doesn’t remain there but mobilizes Mennonites to reach out into the world around us.

I encourage you to check out whats going on at, http://mennoniteartistproject.com

Art can be and should be intentional and it can be missional.  While art and creativity are expressions of ourselves, they can’t be for ourselves – but for others to hear our values and voice.  It is important to remember that our expressions through art can be inspirational and mobilizing to those in our local art communities, where God takes it from there is up to him – but let’s dream local, think local, think missionally and depend on God for the rest.

Being all that said, I have never attended a General Conference or MennoniteUSA convention for a few reasons, one of the obvious being that I was interning and attending a Vineyard Church, called the Lancaster Vineyard.  Other reasons being the distance and my career, but the top reasoning being – none of the themes has really ever “grabbed me”.  I have been to a few get togethers and open-discussions on “peace and justice issues” and “Anabaptist Church Planting” – but never overly impressed with the themes of the Mennonite USA conventions and conferences, till the plans for 2011 for announced.

Just this week Mennonite USA announced that he 2011 MCUSA Convention will be held in the easily accessible town of Pittsburgh Pennsylvania; July 4-9, 2011.

It was exciting to read the press release announcing the 2011 convention, it was energizing.  Anabaptist and early Mennonite history is always a interest to me; it is very evident in the echoes and writings of the founding leaders of the significance and of the importance of the letters to the Corinthians for the individual, church and the world.  The press release for the 2011 convention energized me, because after the planning committee met over prayer and seeking God’s heart for this – I see a connection through the letters of Corinthians with our heritage.  Apparently, this scripture, 2 Corinthians 5:16-20, kept showing itself over and over and naturally was defined as the theme for 2011.

So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. 2 Corinthians 5:16-20 (New International Version)

Based on this scripture, and the path of the Cross it lines out for us all individually, socially and spiritually - the 2011 Theme is being called “Bridges to (the) Cross”.  It is also very fitting that they decided to choose the city of Pittsburgh, which is nicknamed the City of Three Rivers, and being in Pennsylvania close to some of the most concentrated Mennonite populations – we can expect this event to be very well attended.

“The committee recognized that the theme is twofold. First, as instruments of Christ’s reconciliation, we too have many bridges to cross. Second, God calls us to shape our culture as ambassadors for Christ, instead of continuing to have our culture shape us. We are called to serve as bridges to Christ,” Rachel Swartzendruber Miller, director of Convention Planning for Executive Leadership, said.

I can’t explain it all, but something inside me really feels good about this convention and the discussions that are bound to be had with this as main theme.  It is time to realize that, though we aren’t evangelical as defined by mainstream protestant trends – we are called to be witnesses of the Kingdom of Heaven in our Anabaptist approach and through that we have the world to bridge to Christ – and to the ways of Christ.

We will know be on the right discussion of following Christ in the way he taught us to live and pray when he said “Thy Kingdom Come, Thy Will be Done, on Earth as it is in Heaven”

Let thy Kingdom be bridged, today.

Find out more here: http://www.mennoniteusa.org/Default.aspx?tabid=65&EntryID=227

The answers of those questions weather they be on the side of resistance or non-resistance, will always look fine on paper till they are tested. At this point they are no longer a theology or a answer, but a test of integrity as we live them out.

In 1921 a book was published dealing with this very idea, how does Non-Resistance look under test. This book, “Mennonites in the World War” explored how the Mennonites lived out their convictions under scrutiny and how they lived as their theology of non-resistance was under test.

The Book “Mennonites in the World War or Non-Resistance Under Test” was published in 1921 in Scottdale, Pennsylvania and written by J.S. Hartzler, and assistance from the committee Appointed by the Mennonite General Conference. If you are a believer of non-resistance or you are a skeptic of it, search no more for the answers on how it looks under test. This book explores the strength, integrity and painful struggles of living a life of non-resistance under oppression. It seems every few generations, the Anabaptists are called to face difficulty in their foundation, first being the years of the reformation and then the oppression of a non-understanding government in the times of a free new land. Our history is rich with heroism and strength, where people see us as weak and idealists.

The first chapter explores the timeliness of the early church and gives a brief capture our Mennonite history, in regards to how it become our heritage and would shape the churches reaction in the World Wars. The book ties convicting parallelism of the Anabaptist Movement and the Early church, that where there is the worse of oppression, it seems the church grows the most.

“With all that the followers of Christ become very numerous in some places and passed through ten general persecutions before the time of Constantine, neither sacred nor profane history shows that they avenged wrongs or tried to protect themselves or their government with carnal weapons. On the contrary they professed to be “strangers and pilgrims” and their lives corresponded with their profession. Matt. 5:21, 38-48; Luke 6:27-29; John 18:26 and kindred Scriptures were the bases of tone of the tenets of their creed.” Chapter 1, P.13

“On the question of non-resistance, Menno said, “O beloved reader, our weapons are not swords and spears, but patience, silence and hope, and the Word of God. With these we must maintain our cause and defend it. Paul said, “The weapons of our warfare are not carnal; but mighty through God. With these we intend and desire to resist the kingdom of the devil; and not with swords, spears, canon, and coasts of mail…..Behold, reader, such rebellion we seek to cause, but never a rebellion of calamity….True Christians know no vengeance no matter how they are maltreated.”” Chapter 1, P.19-20

As the book moves on, we learn the tension between the Mennonites and government that demanded we serve it and submit to it as vengeful instruments of war and violence. The book also makes note that the United States of America was not the only government struggling with the tension of how to deal with the Mennonites, but also did Canada which wanted Mennonites to enlist and fight for their country’s sake as well.
Probably some of the most informative parts of this book are actual notes from court cases and letter responses from the Mennonite Church to our government as the Mennonites refused to enlist or take positions of soldiers. It forced the governments to offer “alternative service” options, that some members of the Mennonite church took and served in, many even found these as “compromising” and we see the tension spelled out between members, government and churches on these issues.

It is a interesting and pivotal point of history, that showed the Mennonites integrity of their non-resistance theology, stayed strong under test, even as their new and free land had imprisoned them and mistreated them for not serving as soldiers and instruments of war.

Many of our ancestors were awarded freedom from their “drafted” service, but not before others were forced into alternative service or even imprisoned for long lengths of time. The governments learned the strength of a peaceful people who refused to bow to any Kingdom except the Kingdom of God, and in doing so, they helped bring about the Kingdom of Heaven on earth. The book concludes with some inspirational lessons other Churches and the Government learned about the Mennonites, but more importantly what we as Mennonites learned about ourselves, our call and the tension in the living out of of our theology.

It made me wonder, if we are the Church we were then, do we have the same prophetic and intentional voice calling out in the wilderness in response to our government and their actions today?

Mennonites in the World War or Non-Resistance Under Test
J.S. Hartzler
1921, Mennonite Publishing House
Scottdale, PA

It’s 1544. Menno Simmons, a leader in the new-and persecuted-free church movement, is on the run from the authorities in the Netherlands. With a price on his head, he stops to catch his breath on a darkened farm. He prays, “Lord, what do I do now?” – From the back of “The Fugitive”

Though I like to read, it isn’t often that I read a book that is fiction. I am not one to read novels or fictional stories. Besides some special classical reads, I can probably count on one hand how many times I have read a book classified as “Fiction”. However, in 2008, I read a book that grabbed my attention of the bookshelves at the Mennonite Historical Society in Lancaster, Pennsylvania. “The Fugitive” is a book about Menno Simmons, one of the most influential pastoral voices in the foundation of the peaceful sect of Anabaptists known as Mennonites.

While the book is classified as fictional, there are many accurate historical pieces that make this story complete, and somewhat Non-Fictional. Myron S. Augsburger did an amazing job on this book. When I picked it up, I assumed it would be a good read, but I didn’t expect it to be the great read it was, that was simply at times, for me, hard to put to down. With the Forward and Epilogue included in the count, the book runs 392 pages long, and as I look back on this read – it didn’t even feel like that long at all. The story held a little something for everyone; history, story, romance, adventure and drama, but to my delight it didn’t “stray” to far from believable or what we could truthfully assume about the life of Menno Simmons. Straying off the path too far with assumptions and liberties would have ruined it for me.

The basic point of the book is putting form and foundation to the times and everyday feel to the life of Menno Simmons and to help visualize his story as he stepped out of the Catholic Church as a highly respected Catholic Priest and into a underground and persecuted movement of peaceful Anabaptists. The book draws on historical accuracies and real pieces of Menno Simmons recorded history and writings to piece together the colorful story of a true Fugitive, who was on the run for his beliefs from both the Catholic Church and from the leaders of the Protestant reformation. He was a man that was so wanted, anyone caught housing him was put to death – and many were. This book beautifully pieces together fact with fiction, and paints a picture that placed within me a even deeper and more enriched appreciation of my Mennonite & Anabaptist Heritage. It safely and skillfully explores his day to day, his friends, his family and his faith.

My fellow Anabaptists (Amish, Brethren, Brethren In Christ, Mennonites and others), you will find this book as a fresh mold breaker to the way we see our heritage and understand the life in which our movement and family lived, breathed and descended from. You will see the seeds of our differences take shape and see some division and problems of the time root in the beginning, and be able to follow them to the modern day differences we hold as Anabaptists.

However, I find this book so much more then just another book for the Anabaptist shelf. This book is a read just about anyone would enjoy, it doesn’t preach theology but shows you how a influential leader in this movement did live out his theology. If you seek books with historical accuracy, you will enjoy “The Fugitive” as it follows Menno Simmons from Catholic priest to Radical Reformer to hunted fugitive. It has been many generations since Menno Simmons lived on this earth, but his radical work has echos in the Catholic Church, the Anabaptist Movement and the Protestant Reformation. Come learn, about a side of the history we too long overlook and have forgotten the face for.

“If we wish to save our neighbor’s soul by the help of the Spirit and the Word of our Lord, or if we see our neighbors in need or in danger, driven forth for the Word of the Lord, then we should not close our doors to them. We should receive them in our houses and share our food, aid them, and comfort and assist them in their troubles. We should risk our lives for our brethren, even if we know beforehand that it will be at the cost of our own lives. This example we have in Christ who for our sakes did not spare himself, but willingly gave up his life, in order that we might live through him.
– Menno Simmons

The Fugitive by Myron S. Augsburger
Herald Press
www.heraldpress.com
1.800.245.7894

Chart-Topping ‘Article One’ to Perform at Free D.C. Human Rights Show http://all.org/article.php?id=12460

‘Kids in the Way’ at Human Rights Event in D.C. Jan 22 http://all.org/article.php?id=12459

Hope you can all make it out to the free concerts and take part in the discussions there.

Since 2005, I have been actively pursuing steps towards Church Planting in the Huntington Beach area; I just launched my “18 month countdown” to plant (visit it online www.huntingtonbeachchurch.org). During that preperation, I felt taking some classes on Biblical Interpretation as well as Discipleship and Ethics wouldn’t hurt.

As I was applying I came to find out, that Logos – the Bible Software company, has some awesome chances for people to win money for Seminary.

Honestly, I am not sure how in today’s economy I am going to pay for all my classes, but I was thinking I need money for Seminary.  Then on the Mennonite Brethren Seminary, they had this link to Logo’s Sponsorship program!

Now there is a scholarship that is open to everyone and doesn’t take a week’s worth of late nights to apply for.

At www.SeminaryScholarship.com all you have to do is watch a demonstration of Logos Bible Software and fill out a brief application. Once your application is submitted you will be entered to win a $1,000.00 scholarship AND a digital theological library that, in print, would cost over $6,100.00! Next scholarship to be awarded January 2010.

Go check out www.SeminaryScholarship.com

I did it, and I encourage you to, too. You never know what could happen right? Any little bit in a time like this helps you put yourself through life and school.

I made a few comments on his blog, how the american church needs to learn to work with less. However, I have been chewing on this topic, all week. As someone who studies to someday Church Plant a “simple church” in “megaland” “Southern California”; I continued to ask my self questions on this topic this week and come to some of reasoning for me on how not only are American Churches needing to work with less, but they need to figure out how to do MORE (then we are now) with LESS (then we are getting and demanding, now).

Biblically the first time we see tithe demonstrated in the bible, is with the story of Abram in Genesis 14.

Genesis 14:18-20 (New International Version)
Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, “Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand.” Then Abram gave him a tenth of everything.

Since then in some way or a matter, the history of Christianity has been tied to the Tithe (meaning 1/10). Though it hasn’t always looked the same, for example the Old Testament speaks of “a Year of Tithe” and other special Tithing Ways (Food, Sacrifices, Money, etc). It would seem in the Old Testament that Tithing was never, ever, about paying Church leaders or supporting operational costs.

One of the major uses of Tithing and holding a collection in Today’s era, is the reason for paying for the churches insurances, operating costs, coffee for church services and payrolls. Then we support Missionaries and other Ministries and outreaches.

My last Pastor Jerry Shannon spoke to me, often, about how he and his wife were always committed to increasing their tithe every year, even in time of recession and even in time of him serving as Pastor, he still tithed.

The question comes down for me is, does the Church Tithe? Should The Churches’ Tithe be greater then any person’s payroll. I would say Yes and Yes. I would personally believe that if your payroll, as in some megachurches, is greater then what the church is putting into missionaries and ministries (not including operating costs), then you need to reanalyze why we are doing church.

Early Brethren and Mennonite Pastors, were always Bi-Vocational when we first came to America. I thought that was kind of weird when I first came across that information in my readings awhile back, but not only does it stop us from becoming “prideful” and “rich of ministry” but it causes us to rest in the peace that our Pastor is in touch with real life and that the church has the majority of their money going to missions and ministry, rather then payroll. Now, I understand the new testament and it’s apologetic that the minister has the right to work and be paid for his work, and that we aren’t all called to be the self supporting work as a tent maker that Paul was committed to being and doing.

My thoughts are leaning that the church should do more, then it pays. It should also pay out more to ministry and missions then it pays it pastor. As a future Church planter, I think ask myself, what if things start out strong I become full time and then “boom” something happens that causes recession in the church, do I back down ministry first or me? Do I pick up a second time Job, even if it sacrifices time for my congregation?

I am still chewing through my thoughts, but share your thoughts on the institution of tithing (as the Baptists call it).

My goal now as a Church Planter is to always remain bi-vocational and to try to find a impossible balance of work, family and church ministry life; as idealist as that is, I believe it will be beneficial to helping others in the church to stand up and take important roles in each others lives, and should it come to the time I need to cut more then just my payroll in the church plant, who says Church has to meet and look the way church looks now? Churches are designed to be Missional and we have to ask, what is in our church now, what remains, what can be strengthened and how can we custom our service to look more like us with our budget?

“Don’t be cross, uncle!” said the nephew.  “What else can I be,” returned the uncle, “when I live in such a world of fools as this?  Merry Christmas!  Out upon merry Christmas!  What’s Christmas time to you but a time for paying bills without money; a time for finding yourself a year older, but not an hour richer; a time for balancing your books and having every item in ‘em through a round dozen of months presented dead against you?  If I could work my will,” said Scrooge indignantly, “every idiot who goes about with ‘Merry Christmas’ on his lips, should be boiled with his own pudding, and buried with a stake of holly through his heart.  He should!”

At one point, we have all identified with Scrooge.  It is easy to wonder how we can happy in a world of fools.  This time of the year is meant to be magical and cheerful, but often is haunting with the hardships we face, finances, the troubles in the world and memoirs of loved ones lost, only to mix the routine of buying presents, finding the rare and perfect gifts, sending Christmas cards and baking cookies!  In a time that is meant to be joyful, more people every year find themselves depressed or feeling alone. The situation only worsens with a failing economy and corporate businesses uprooting (and negatively redefining) communities and putting independent business owners out of business.  Scrooge is right, Christmas as it is now is a time to pay bills, get more bills and all without money.  Though, what Scrooge has missed out on is the hope of the season, a hope that simplicity, peace and community will be recognized as needing to be lived out and joy with companionship will overcome all obstacles in our path.  Christmas and the holiday season, bears testimony to this hope and joy.  For under all the wrapping and the decoration; before the gifts and shopping sprees was just the gifts given to us – peace and simplicity.  Christmas has manifested its testimony again and again, such as when German Soldiers laid down their weapons in WWII and with their enemies reflected on Christ’s birth.  Though, we celebrate Christmas and the story it hold’s within of our savior’s birth I believe we, like the German Soldiers, never let it totally change us.  For if the soldiers of WWII would have let the story change them and not just “celebrate” it, who knows the change it could have had.  For us too, let us not celebrate Christmas – but let us allow the gifts and story to redefine our lives and how we live them.  For Christmas shall remind us that we aren’t another penny richer, but in our poverty and brokenness we find holistic healing and togetherness.

This time of the year it is really easy to make malls, stores and online vendors “our houses of worship” and in doing some we pay respect to a God of consumption who promises a grace of “Buy Now, Pay Later”.  I have heard it stated that every man, woman and child in North America, South America and Europe could fit inside the United States Malls and Strip Centers all at one time.  We truly have become a nation of consumers.  in 2006, Americans spent $455 Billion dollars during the Holiday season, Consumer Credit Debt has climbed over 2 Trillion – however on the other side it would only take $1 Billion dollars to fix the World’s Water Problems. More and more people become addicted to shopping as it is said that over 26 Million Americans are addicted to Shopping. A season of Peace has led to hurt feelings, insulting gifting exchanges, Black Friday fights.  We have focused on giving when we are meant to focus on receiving!  We have focused on elaboration when we were meant to focus on simplicity. Something is wrong.  As much as we have celebrated Christmas, Christmas hasn’t changed us.  This is our “new year resolution” this year; to allow Christmas to change us with the following formula outline many years ago.  Please see Luke 2:8-14 and Romans 12:9-21

We moved in June of 2009 to Spotsylvania Virginia.  Though be it, that we are only a little over a few hours from where we lived in Lancaster Pennsylvania, the move has proven to be a harder adjustment then we had thought.  Though Katie is originally from Huntington Beach California, she had made home well in Lancaster and being that my roots are there, it was always home for me.  We truly do miss our Lancaster friends, our downtown community project (www.friendsofcrystalpark.com) our church and fellow leadership team (www.lancastervineyard.com) and the many downtown neighborhood bars, restaurants, concert venue and markets we had come to know.  We have been busy with our new community here.  Together right after moving we did an 8 week coast to coast tour to festivals and events to set up a booth for Jeff’s job and to speak with youth.  We had an amazing chance to see a lot of the United States.  Currently, Jeff is in the office working on producing an 18 Track CD of various artists called “Playlist 2010” which will be mass produced of 5,000+ copies.

Jeff continues to help mentor, manage, market, book and develop artists and musicians through his side project “North Coast Agency”. (www.northcoastagency.com)  He host a 2nd Annual “The Skyline District” (www.thskylinedistrict.com) showcase this year in Nashville in April.  Also we are working on producing a CD to raise money for reconciliation work in Ethiopia our Senior Pastor from the Lancaster Vineyard has started since he moved his family to Ethiopia. (www.musicforethiopia.com). Also he is still doing concert promotions in this area, off to a smaller scale then where we were in Pennsylvania.  You can find out a current listing and archives of his projects and involvements online at www.jeffmclain.com. Also find his Anabaptist themed blogs online at www.strangerinthisland.com.

Katie is working at Kindercare in Stafford Virginia with 4 year olds.  She also has become the webmaster of our newest website; “www.jeffandkatiemclain.com” where she keeps the news section up to date with what is happening in our family, as well as puts all our pictures and videos online for our widespread friends and family, as well as try to put up inspiring ways to “Return to Simplicity”. Katie’s parents just had the time to come out and visit us for a few days which was a good time.  Katie enjoys playing hostess to our visiting friends and family, and now that we have a spare guest room we expect to see more of you here!

Together, we have found a new church home, Dayspring Mennonite Church (dayspringmennonite.org); where we have found a match for our goals of community, justice, peace and theology.  So far it has been our friends and family here in Virginia.  Jeff has developed a Sermon Podcast of the Church’s sermons you can find online on iTunes.

No matter how old or how small you are, the magic of the season is still here to be experience and really it is more accessible and peaceful then we have ever had, but just like we have always envisioned.  So brew some hot spiced seasonal tea and light some candles only to turn off all the lights in the house and pull a classic book up next to someone you love as a classic Christmas song from Dean Martin or Bing Crosby plays. {As a side note for Christmas soundtracks I suggest Dean Martin, Bing Crosby, Martinis and Mistletoe, John Denver and the Muppets and the new “Christmas in the Heart” CD from Bob Dylan}.  Also, find time to be with friends and family in the vintage way, together or a good meal with no expectations.

As we enjoy and reflect on the gifts of peace and simplicity in this holiday season I leave with you the ringing words Charles Dickens prefaced his “A Christmas Carol” with in 1843. “I have endeavored in this Ghostly little book, to raise the Ghost of an Idea, which shall not put my readers out of humor with themselves, with each other, with the season, or with me. May it haunt their houses pleasantly, and no one wish to lay in it.”

The Anabaptist tradition
In 1525 the reformation of the church in the West was just beginning. There was a lot of excitement about Luther’s reforms, not least of all in Zurich, Switzerland. Zwingli was leading the city leaders into a reform there based on Scripture alone, but many of the reformation’s supporters there didn’t think that Zwingli was going far enough. They noticed that when he spoke about certain issues, that he was more interested in his theological point, rather than actually brining the church back into obedience to Jesus. So they baptized themselves in the name of Jesus, making each other citizens of Jesus’ kingdom instead of any kingdom on earth. This movement grew, and they were called ana-baptists by their enemies, because it was claimed that they would re-baptize their members. But in reality, the Anabaptists affirmed that they were spreading the one true baptism—an entrance into God’s kingdom through true understanding and not just assent to the society of the church. This movement has continued to this day.

What Anabaptists Believe:
1. Jesus only
“No one knows the Father except the Son”
Anabaptists hold to no theology except that stated by Jesus himself. Even as Jesus supersedes the Old Testament law, Jesus also rules over all theology that the church itself created, whether that by Paul or by Calvin or by N.T. Wright. And the focus of our belief is not a Jesus we create—such as a glorified, theological Jesus or a model of a historical Jesus or a cultural Jesus—but the Jesus of the gospels. Thus, the four gospels lead us to interpret all things through the words and life of Jesus.
Since Anabaptists affirm the superiority of Jesus, we also recognize the weakness of all things human to achieve truth or justice. Thus, any particular denomination or creed is only in a process of getting closer to or further from Jesus, but no church could ever be complete in and of itself. Various governments may attempt to achieve justice, but they all fail. Schools attempt to teach truth, but no matter how precise they are, they fail to achieve the full truth that Jesus gives us.

2. Peace
“Have salt in yourselves and be at peace.”
Anabaptists are a peaceful people. We wish to make changes in the world, but not through violence or hate speech. Rather, we believe that we need to display the actions we want in others. If we want peace in the world, we cannot create peace through violence. Yes, dramatic change must happen for the world to have peace, but God can create the dramatic change—it is our responsibility to be the ideal community the world must become.

3. Community
“Love one another”
Following Jesus cannot be done separated from others. Jesus, again and again, commands us to “love” and love cannot be done in isolation. We must support each other in communities and our communities must reach out to others outside of our community to display our love. We must also support and provide hospitality so that no one within our community has need.

4. Believer’s Baptism
“Those who believe and are baptized are saved.”
Today, it may not seem as important as an issue, but the Anabaptist communities originally began as groups who baptized only those who could understand and be faithful to Jesus. Thus, Anabaptists don’t baptize infants or assume that everyone within a particular social group is a follower of Jesus. That is a personal commitment that each person must determine individually, and lives out in their own lives.

5. Love of Enemies
“Do good to those who despitefully use you.”
Because we will not cause others to be afraid of us, that makes us vulnerable to others. Jesus showed us that even if people do disrespectful, hateful or even violent acts, that does not mean that we should return such acts in kind. Rather, we are to display God’s love even—nay, especially—to those who do terrible things to us. In order to have security, we do not depend on our strength, but on God’s.

6. Communion with the outcast
“The Son of Man came to seek and save the lost.”
Anabaptists know what it means to be outcast, because they have been rejected. But we are also to reach out to those who have been rejected by society. Rather than create another outcast group, the Anabaptists connect with those who are hated, and welcome them as Jesus would.

7. Assistance to the poor
“Sell your possessions and give to the poor.”
Jesus helped the poor with what resources he had, so also do Anabaptists. We see the needs of the poor, and rather than simply ignoring their basic needs, we meet them with love in relationship. We understand that it isn’t enough just to give to the poor, but to connect with them as well, because without relationship we cannot love.

What is the difference between Anabaptist and Mennonite?
Both Anabaptists and Mennonites have the same historical foundation, and much of their understanding of Jesus and life is similar. Historically, the Mennonites have a more complex life than Anabaptists, relating to particular ethnic groups, particular nationalities, forming denominations and mission groups and going through serious cultural changes over the last fifty years. Mennonites have often tried to follow Anabaptist ideals, but as a conglomerate of human institutions, they have often gotten caught up in the concerns of the cultures around them.

Anabaptists, however, are found not just in certain denominations or ethnic groups, nor are they limited to a certain historic line. Anabaptists are people who choose Jesus over any human institution, and choose to follow Jesus’ ethical pattern as a personal choice. They may gather in any denomination or create their own, separate communities. They aren’t bound to a particular theology or ideology, but are separate from them all. There are many Anabaptists within Mennonite groups, but they usually are a minority of them. There are also many Anabaptists outside of Mennonite groups, but count all people who follow Jesus, no matter what group they are a part of, as a part of their global family.

If you want to know more about Anabaptism, then please check out the following blogs or podcasts that give different perspectives on what it means to be Anabaptist:

Anabaptist Distinctives by Steve Kimes

Jesus Creed by Scot McKnight

Across The Pond by Tony Campolo

Woodland Hills Podcast by Greg Boyd

Blog on Christarchy! By Mark Van Steenwyk

Our pitcher is up the umpires are calling good strikes low and away balls. I am yelling at the Umpire who is just a few feet to my right- I yell ‘get glasses or get out of the game’. The umpire isn’t improving or not listening, so I move to the empty front row right above the dugout. I am talking trash on this team; I want them to go back to “dirty jersey” as we say in the North East of the USA. I yell to the pitcher get him back! The next pitch, I don’t if it was coincidence or they heard me….their batter is hit and down. Both benches clear and both full teams are on the field. I am standing up in the front row leaning over the dugout as the Jersey team is charging the mound. I am yelling as loud as I can and a few rows behind me a City police officer is watching me to make sure I don’t get too ‘into’ the game like getting onto the field.

When the lines of outs, fouls and strike zones become “blurry” in a game – it’s hard to play the game the right way. All of a sudden you don’t know where the line is and you’re all over the place, anger mounts and dissension forms. The reason the fields have a white line on them, pre-defined strike zones and bases – is so we know what is fair, in and legal. Without that or with a bad umpire it’s just a confusing backyard game.

The same can be said most likely of the church and the way we do things in the church. A few generations ago my relatives in the Anabaptist Church movements were militant with their calls to excommunication and even a fewer generations ago puritans were burning people at the stake for crossing their lines. In the reformation people that thought we as Anabaptists crossed their lines burned us at stakes and drowned us in lakes. Luckily none of us are that extreme anymore, yet I don’t think we have found the correct balance yet to church discipline and discipleship. If we have found the right balance as many seeker friendly churches believe they have then why are 75% of our youth leaving the church and their faith? Is it that we are still too strict or that things have become too confusing? Well let’s consider this during the time church was more strict, though it suffered from legalism, people remained in the church through thick and thin – now churches are more open and so are the doors because people are leaving right through them.

Years ago churches ran it as you are either in or you’re out. There was for sure a strike zone where you either struck out or you were on base. Sure there were some churches that were a lot like a bad umpire – but there were standards. As I sat through a Church planting conference and read Church planting manuals the norm today seems to be more less of what line can you not cross, and more of a circle where as long as everyone is “Jesus Focused” everyone is headed the right way and everyone is “kingdom focused” then too. I don’t think this can be more far from the truth. I think this circle illustration has become as blurry as the lines we once laid out and were what decided if you were in or out. People may be focused inward towards Jesus but there they may be rotating around that circle and never getting closer. Even in these Jesus based gravitational pull circle illustration – there has to be some point the gravity stops and they are free falling.

The Church is so focused on mandating morality, calling out the faults of other religions, judging women who have had abortions and playing big brother with pointing out homosexuals in the world that we have lost our ability to take care of our own! Paul’s writings to Timothy remind us of what Guidelines the church leadership needs to follow. The Pastor needs to be able to control his children; if he can’t how will he lead God’s people? The same can be said about the Church, before we put our nose in the world’s business and try to fix all ‘their’ things – why don’t we try to fix our own churches first? Just because everyone is focused on Jesus, doesn’t been they are focused on doing what’s commanded.

We can fall into the trap of reading Matthew 7:1-5 all wrong. Judging in this matter is WRONG when you elevate yourself above someone else, when you look down on them, when you judge them mentally, spiritually, physically or such. This is to be left up for God. Matthew 7 does go on to tell you, you can ‘judge’ a tree by its fruit. Also 1 Cor 5:12 continues to tell us that we need to rid of the false prophets and lying teachers among us. We as the body of Christ are called to cut the dead branches off ourselves, and the dead branches that are our own are also the churches, as we help make up the Church. So yes, before you address the sin of others check yourself. Before you try to mandate morality or analyze how the world should be doing things – make sure the church is in order, maybe then we can find how we are too improve those on the inside of the church and love those into reconciliation on the outside of the church.

Let’s stop the 75% loss of our children in the church, and focus on standards again. Let us all remain focused on Jesus as the center of our circle, and lets gravitationally pull towards that point – but let’s set the standards the bible lays out on what is and what isn’t accepted. Sin is still sin and wrong is still wrong, lets focusing on getting ourselves right.

We cannot Judge the faith of others – that is the work of God, but we can judge the fruit and use the standards the Judge has already set for us in our future Church plants.

A bad Umpire makes the game lines blurry, it makes the fans confused – and causes division in the game.  Don’t make standards, follow the ones already set. Offer some reconstruction to your service to serve as a foundation. Don’t make calling sin a sin illegal in your church.  Also don’t make God’s ability to heal, strange and change a stranger in your congregation either.

My good friend and mentor, Jerry Shannon, served as my Pastor in the Lancaster Vineyard Church for over six years. I have always felt a calling to subcultures, missionial movements, community rebuilding and a roundabout journey, to reuniting with my Anabaptist heritage – all which I was given the freedom to follow God in under Jerry’s leadership. I interned under Jerry and served under him on the Church Leadership team – and learned much from his openness to God’s leading through the spirit. I had found a home in my church, after a domino effect of brokenness through church abandonment.

Jerry, is now following God in a new journey. A husband and father of 2 Boys, 1 Daughter and 1 Adopted Daughter (Ethiopia) – God has called his family to ministry and Church planting in Ethiopia. I personally watched Jerry through the stages of planning this, in amazement in how confident he can move in forward motion on this. It has now come to the time, where after six years, my friend has sold his life belongings and leaves in just a couple days for the next three years in Ethiopia as a minister and church planter.

Friends – no one who has never been a missionary can possibly understand the undertaking he is moving forward in, but I can imagine of the hardship and the trials. I personally have been ministered to, touched and molded by Jerry and his ability to allow God to work through him in my life. As I chewed on several ways to give back to him and support him in the next journey – there is many ways one can, and many ways people are. I wish to share with you guys some ways to respond to God moving in Ethiopia and a chance to partner with him on the front lines through the work and vision he has Given the Shannon Family.

I know from time to time Churches look for missionaries to support in financial ways as well as practical ways of giving to God’s work by meeting the needs of missionaries and even just as important, serving as prayer partners for these people. I pray and ask you to do the same for in what ways you can partner with the Shannon Family.

Again feel not as if I am soliciting for the Shannon Family. They did not know I sent this out to you my Church leaders and Pastor friends, this is just my way of trying to help him in more ways. I also am not asking you to do something I myself haven’t. I have committed to monthly support, prayer support and more through their website as well as developing my own project of a CD compilation to raise money and awareness for their work (Which Jerry hasn’t heard yet). You can email me if you want to find out more about that (musicforethiopia.com).

However, please seek on how God may be calling you to partner with him in Ethiopia through the Shannon Family over the next three years.

1.) Financially – For the Price of a Pizza + Soda a Month ($25) You can support a lot of work in Ethiopia
2.) Prayer Partner – Find out more at www.theshannonfamily.com on how you can pray for them
3.) Practical Needs – Continue to Check the www.theshannonfamily.com website for information on needs they have to be met

If you have more questions since Jerry is en route to Ethiopia, you can contact me / Jeff McLain 540.842.6130 or jeffreymclain@gmail.com and I can answer questions or refer you to someone who can.

If you would like to commit to aiding the Shannon Family through Prayer, Finances or needs please do so, let me know and visit their website, www.theshannonfamily.com . You can do the majority of everything online.

Can you spare $10? Yes. $10 is the t of two drinks at Starbucks or two drinks at the bar. $10 is a car wash or a meal and a desert from a Drive Through. These are things we can all live without once this month.

Just about anyone can sacrifice $10 without missing it. The question boils down to are you willing to donate $10 – knowing that it change change someones life?

Jerry Shannon is serving in Ethiopia; not only is he planting a church but partnering with God towards justice and reconciliation of his people in Ethiopia. I am not asking you to do anything I haven’t done.

As a favor to me – can you donate $10 to this cause? Over the next month my goal is to reach $500 by simply having 50 of my friends donate $10. That is a easily obtainable goal and I ask that you help me in doing it.

This is a safe and easy way to donate to a great cause. I have used it’s service several times and attest for it. Just enter your visa, mastercard or discover card number and pay $10.

$10 can make the world of a change in a place where most people live on a $1 a day.

Copy and Pate this Link to donate.

http://apps.facebook.com/causes/fundraising_pledges/85522?m=bd0139eb

One doesn’t have to research our history very long to know our history goes deeper then Menno Simmons, Dirk Willems and Obbe Phillips. During the Protestant Reformation (thought while we do not consider ourselves Catholic or Protestant) there is no question in our timeline that our numbers and movement grew in strength during this era. It is where our radical reformers came into their own as a movement. In fact, some people believe that there is enough evidence that links the Anabaptist movement to the Waldenesses people; which existed before the Protestant reformation and in aspect connecting it to a apostolic succession of the church, meaning we branched down through as a direct descendent of a early first century church plant, separate of state supported Church movements and the Catholic Church. As a movement and a church; the Anabaptists refused to become state supported (or state protected) and as they refused to be a mainline protestant or Catholic Church, history has not been so kind in remembering our uniqueness or radical reformation side – and viewed us more of a quaint and cute thing to admire but not practical to live out or defend with theology.

The reason I believe that anyone could have a hard time fitting us into a “leg” or “corner” of the main “legs” and “corners” of the church is because we have historically never been defined by one value or been okay with being defined as a certain type of Christianity. Let me explain why I said historically we have never been defined in that matter, because in today’s time the Anabaptist movement has been one that has been remembered and defined as merely a peace movement. As I understand that one of our most unique and important values is our non-resistance stance, it is also true that we have failed to make evident our other unique values that were historically viewed as just as important as our non-resistance stance.

One of the most unique things about the modern day Anabaptist Movement is its attempt at unity and working together for the better good. This is not something you find in the other “four compartments of Christianity” at least not to the extent that we try to practice. We are a people who try to live with no division in our movement. Though disagreement or division may have once separated the Amish off the Mennonites and differing views of the Brethren, River Brethren, Brethren in Christ and others at one time made us face a wall of failed agreement – we have worked together to be together, even in our more modern separate movements. As most of us are still “Mennonite” by definition of those who follow the understanding of Menno Simmons of how Jesus calls us to live and Breath. Most of us still recognize our Anabaptist Roots and History as what has shaped our like-minded values and most of us still belong to the Mennonite World Conference and attend things together like Mennonite Disaster Relief. Could you imagine if other churches tried to work together as we do? What if the twenty some divisions in the “Baptist Movement” (like Reformed Baptists and American Baptists) worked together for the common good?

However, as I look at our other historical unique aspects, I believe we have failed to remember some of our most unique historical moments. Anabaptists are known for our attitude of “If it isn’t broke – don’t fix it”. This attitude sometimes carries over into how we do church, how we explain our theology and how we live our traditions out. Sometimes this is good, but sometimes these things are a excuse to live as radical as what I believe our forefathers once did.

You see what made Anabaptist so bold and radical, was we didn’t fit into the corner of any protestant church movement – in fact, we didn’t even view it so square. Things were more circular to us – there were many aspects to the Christian Church, none that was greater than the other (none that should have been separated from one another) it was all part of living out the Kingdom of God in full spectrum. We believed in being Spirit-led and re-routing back to the way the early church lived, practiced and did ministry. The Dove that is represented in just about every logo of any modern Anabaptist churches (Mennonites, Brethren, Brethren in Christ, Beachy Amish) had nothing to do historically with the peace stance that most assume it did today – but everything to do with our reliance on the work, assurance and ministry of the Holy Spirit.

Our dependence of the Holy Spirit, was defiantly had some unique aspects to it at the time. We believed in its role to reconcile creation unto its creator. While most people believe the importance of following the Holy Spirit and view him as confirmation of the faith, we believed he still spoke and manifested himself in everyday life through various ministry and active gifts that were not practiced many other places at the time. This is a unique part of us that we have failed to remember in it’s entirely as our story and as something we practiced daily.

As we survey our own recounting of our history and others recounting of our history, it is not uncommon for them to share the observations of early Holy Spirit manifestations in our movement. Most of us would be shocked to hear that our history reveals that it was fairly common for early Anabaptist leaders to dance and claim to fall under the power of the Holy Spirit. Our Theology in that era reflected our belief and practice of the power of the Holy Spirit to heal and cause us to speak in tongues and prophesy. [1]

Our history we remember the most is often that which is quoted back to early founding forefathers like Conrad and Felix who revolutionized the way the church lived. Because of the Roman Catholic Church’s heresy at the time – people were leaving the Catholic Church at an alarming rate and many like Menno Simmons (an ex catholic priest) began to read their bible on their own in the original text, and allowed scriptures to stand alone and tell the story of Christ and the Church. As these searchers walked out their journey and as some found themselves agreeing with the Anabaptists, they would become re-baptized as a display of their new commitment. This is where we get our name Anabaptist (“Re-Baptizers”). It is also the radical way that we reformed separate of every other protestant church in the reformation that in effort for protection and benefit became state supported churches and continued to perform and recognize child baptisms.

Often today people who believe in the gifts of the spirit are called Charismatic, taking the word for spirit (Charisma) s an applicable living point. As that word (Charismatic) has began to display a stereotype of TV Evangelists and those who fake the gifts and don’t practice self-control in their delivery; has forced us to rename the belief and spirit-led movement as the “renewal church”.

However our history reveals that we were an early definition of the “renewal church” much through most of our history to the 1910’s and 1920’s with the spread of false tent revivals and trickery.

“Spirit Encounters of the Anabaptist Kind”
So what is recorded about the gifts of the Spirit and our early Anabaptist Fathers?

Felix Manz was born in 1498 and martyred in 1527. He served as a co-founder of the original Swiss Brethren Anabaptist believer’s congregation which was located in the city of Zürich (Switzerland) and is believed to be the first recorded martyr of the Anabaptist’s Radical Reformation (Killed by a Protestant). Manz, like many early Anabaptist Reformers was a secret and illegitimate child of a Catholic priest. He was known for his zeal, but also his evangelist approach that brought hundreds if not thousands to a deeper understanding in following Christ. However, Felix, in his zeal was also known for his belief in special revelations from the Holy Spirit. Felix was imprisoned many times for his teachings and was known to have special revelations that he said happened to him as if they were right before his eyes in a literal sense.

Thought it may be hard for some to believe today, the Anabaptists have been long regarded as being more reformed and radical then Martin Luther or any of the other earlier protestant reformers. Luther did agree with the Anabaptists on some theological issues, but his own words he showed witness to the reliance the Anabaptists had on the Holy Spirit. “They maintain an undue reliance upon the direct presence of the Holy Spirit, a testimony of the Anabaptists’ direct experience with the Holy Spirit.” [2]

Early Anabaptists were known for their practice of what was called “free course” of the Holy Spirit in worship. They maintained that the spirit was have room to move, but must be judged and held accountable by the guidelines listed in the bible. A Swiss Anabaptist Document written in between 1532AD and 1534AD, is titled “An Answer of Some who are Called Anabaptists – Why They Do Not Attend The Churches”. The document states that the reason they do not attend the state supported mainline churches is because; “the Christian order as taught in the gospel or the Word of God in 1 Corinthians 14.” “When such believers come together, “Everyone of you (note every one) hath a psalm, hath a doctrine, hath a revelation, hath an interpretation,” etc…When someone comes to church and constantly hears only one person speaking, and all the listeners are silent, neither speaking nor prophesying, who can or will regard or confess the same to be a spiritual congregation, or confess according to 1 Corinthians 14 that God is dwelling and operating in them through His Holy Spirit with His gifts, impelling them one after another in the abovementioned order of speaking and prophesying” [3].

Pilgram Marpeck was an important Anabaptist from South Germany, who was a leader in the Anabaptist movement in the 16th century. He was very open about his belief in the signs and wonders of the gifts of the Holy Spirit for the modern times. In fact he was quoted saying, “Nor does Scripture assert this exclusion…God has a free hand even in these last days.” He goes on in his writings to speak of those who had been raised from the dead. “Many of them have remained constant, enduring tortures inflicted by sword, rope, fire and water and suffering terrible, tyrannical, unheard-of deaths and martyrdoms, all of which they could easily have avoided by recantation. Moreover one also marvels when he sees how the faithful God (who, after all, overflows with goodness) raises from the dead several such brothers and sisters of Christ after they were hanged, drowned, or killed in other ways. Even today, they are found alive and we can hear their own testimony…Cannot everyone who sees, even the blind, say with a good conscience that such things are a powerful, unusual, and miraculous act of God? Those who would deny it must be hardened men.”[4]

The Swiss Brethren were quoted as “excited by mass hysteria, experienced healings, glossolalia, contortions and other manifestations of a camp-meeting revival” [5]

Menno Simons, probably the most recognizable name of the Anabaptists known as the “Mennonites” was an ex-communicated Catholic priest who joined the Anabaptist around 1535, and became heavily involved in the Anabaptist movement and the disciples of his teachings would earn the name Mennonite. Menno Simmons, regarded speaking in tongues as a regular walk of the Christian walk; he said, “Although Peter was previously informed by a heavenly vision that he might go to the Gentiles and teach them the gospel, still he refused to baptize the pious, noble and Godly centurion and his associates so long as he did not see the Holy Spirit was descended upon them, so that they spoke with tongues and glorified God… Peter commanded that those only should be baptized who had received the Holy Ghost, who spoke with tongues and glorified God.” [6]

A early Anabaptist named Martin, is recorded in the Martyrs Mirror collection as prophesying – “this once yet the pious are led over this bridge, but no more hereafter.” as the authorities led him across it to a martyring spot and just “a short time afterwards such a violent storm and flood came that the bridge was demolished” [7]

Martyrs Mirror has recorded many more stories then I have shared, and so has history of the reformation and Anabaptists. We have long been a people focused on being kingdom focused more than focused on any man or movement and we have relayed on the power, assurance and confirmation of the Holy Spirit to do so. As we as a people, as a church or as a movement move on in our faith and future to full spectrum Kingdom Living as Jesus demonstrated, let us not forgot our roots and early values of our total dependence of the Holy Spirit and the hope that the Spirit will and does manifest himself into our everyday lives and in doing so brings many signs and wonders that can be explained only in the supernatural.

Let us remember that we are not a church movement that can fall onto the leg of any defined corner or leg but merely on the dependence of the Holy Spirit just as our forefathers did. Expect him to move, and allow him the free course to do so as outlined in the scriptures.

[1] See Franklin H. Little, The Origins of Sectarian Protestantism (New York: Beacons, 1964) (P.19)
[2] John S. Oyer, Lutheran Reformers Against Anabaptists (The Hague: M. Nijhoff, 1964), 234.
[3] Paul Peachey and Shem Peachey, trans., “Answer of Some Who Are Called (Ana)Baptists – Why They Do Not Attend the Churches,” Mennonite Quarterly Review 45, no. 1 (1971): 10, 11.
[4] Klassen, William and Walter Klaassen, eds. and trans. The Writings of Pilgram Marpeck. Classics of the Radical Reformation 2. Scottdale, PA: Herald Press, 1978. Original copies of Marpeck’s Taufbüchlein, the Vermanung of 1542, are in the British Museum, the Budapest University Library, and the Stuttgart State Library. This book was reprinted in Gedenkschrift zum 400jährigen Jubiläum der Mennoniten oder Taufgesinnten, 1525-1925. Ludwigshafen, [Germany] : die Konferenz, 1925.
[5] George Williams, The Radical Reformation (Philadelphia: Westminster Press, 1962), 443.
[6]
[7] Martyrs Mirror “Story of Martin”

For some of you, like I said, you are going to view this as bad theology – but regardless please continue to bear a little longer with me as I continue this brief note. I would like to present to you perhaps some of my story, but more a few simple points to “chew on” in your thoughts.

Recently, I had a discussion with a reformed Baptist woman during my travels to California who believed that the ‘tradition’ of non-resistance and pacifism began and ended with the Anabaptist and Historic Peace Churches. She said sometimes she doesn’t know where the Historic Peace Churches (Mennonites, Brethren, Brethren in Christ, Amish, Quakers, etc) get their ‘traditions’ and why they continue to pass down a tradition that has no biblical evidence or mandate.

Her belief that it is an “Anabaptist Movement” tradition only; is unfortunately what the majority of individuals in the church believe and even more so unfortunate – really bad understanding of the early church.

In fact as we look at the early few centuries of the church, the church plants of the apostles and the church plants of those churches we continue to come across evidence that it was a norm for the early church to live in such a matter that is constant with the belief system or tradition if you’d rather coin it that.

If the call to living a non-resistant lifestyle is only tradition of a reformation era belief – then history would reveal this truth to us and back up such a statement.

I am not even going to argue a ‘Theological Stance’ this time around, but merely show theology lived out that was evident in the early church.

Let me quote to you from renowned Christian thinker, Quintus Septimius Florens Tertullianus, known better to most people as only Tertullian. Tertullian was the first Christian writer to write in Latin, he was well educated and was fluent in Greek and Latin. He became a Christian somewhere around 197AD, very early in Church history.

“But how will a Christian war, nay, how will he serve even in peace without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed, still the Lord afterward, in disarming Peter, unbelted every soldier.” – Tertullian (160-225 AD), On Idolatry 19

Let us also reason with the words of Justin Martyr, a Christian Apologist and Thinker from 100ad to 165ad; who was martyred for his beliefs.

“We who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.”
Justin Martyr (100 – 165 AD), Apology 1.39

“We who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons—our swords into ploughshares, and our spears into implements of tillage—and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified.” – Justin Martyr (100-165 AD), Dialogue with Trypho 110

Let us also discover the words of many other early Christian forefathers here.

“The catechumen or faithful who wants to become a soldier is to be rejected, for he has despised God.”
Hippolytus (170-236 AD),The Apostolic Tradition 16.11.

The whole world is wet with mutual blood; and murder, which in the case of an individual is admitted to be a crime, is called a virtue when it is committed wholesale. Impunity is claimed for the wicked deeds, not on the plea that they are guiltless, but because the cruelty is perpetrated on a grand scale.
-Cyprian of Carthage – 250 AD

If that isn’t enough, other early first and second century Christians said in early written doctrines…

Early Christian Writing of the “Didascalia” most likely written in the third century, but based on the teachings of the Church of Acts – forbids the acceptance of money for the church “from soldiers who have unrighteously or from those who kill men or from executioners or from any (of the) magistrates(s) of the Roman Empire who are stained in wars and have shed innocent blood without judgment”.

Perhaps Pastor Bob Yoder of Dayspring Mennonite puts it best as describing the Tension a Christian will feel with his life here on this earth. Paraphrased he says, that we will continue to try to find the balance of how we are in the “here and now of the kingdom of earth”, yet we are citizens of heaven. Romans 12/13 – a role of a Christian in this kingdom and our duties to the Government will present some tension for someone, all the time – regardless of your feelings on government and war and politics, there is tension to be had in the balance. The Christians job is to find the opportunity that is less tension filled. To find the balance that seems to be right, and the fewer tension we live within our Christian walk on earth, the more Kingdom focused we will be.

The least tension is the way of the peacemaker.

A discussion on this balance with my grandfather over a year ago, also puts it into balance; as a Christian if I die I know where I am going. As a Christian if I kill someone I know I am most likely signing their sentence to hell.

Historically the Church is a Peace Church, long before we had a superstitious love affair with American politics, war and government. Once we were in opposition of such.

Where is your balance?

This is probably a common picture and name to a lot of us, and then to others it may be completly a new face and a unknown image in dark etching. Dirk Willems was one of the earliest Anabaptist leaders. Dirk lived out his faith to such extremes that he volunteerly gave his life to Christ’s calling for his life to help a enemy, which ended in martyrdom in 1569.

As a young man, Dirk revoked the belief of the state and found a personal faith through the Holy Spirit’s work in his life and search for meaning. He was baptized as a Child in the Catholic Church but upon finding new meaning to his beliefs, followed through to the biblical understanding that baptism should be a out loud reflection of a inner movement in your faith, and was rebaptized by fellow Anabaptists. At this time, in the Netherlands, both the Protestants and Catholics were practicing and requiring Child Baptisim.

After becoming rebaptized, Dirk lived with a deep passion for his faith and had over individuals rebaptized in his home, which signed his death warrant with the Roman Catholic church, the Protestants and the State. Dirk was tracked down and caught in the hometown of the Netherlands, and was tried and convicted as a rebellious Anabaptist. At the time, it was in the later years of Spanish Rule under the Duke of Alva, and the Duke as did most state leaders in places Anabaptist’s lived, considered these peaceful people a threat to the state and church because of their “heretical” believe of Separation of Church and State as well as Baptism. They also found the speed of growth of these people, and the deep community dangerous. These charges and threats were worthy of death in horrible matters.

Dirk managed to get out of the prision he was being held in, by a window, and made a rope from knotted rags he had stored up. He lowered himself out of the prision and landed on the iced over moat, that surronded the castle to prevent escapes. As Dirk made his escape across the pond’s thin ice (which was called the “Hondegat”) he was spotted by a Guard and a pursuit began.

Dirk’s weight, downsized from his prison rations, and pursued by a guard in heavy garb, made it quickly across the very thin ice, but the guard, under his weight, fell through the ice. The guard began to cry for help, as the cold water and treachery conditions began to subdue him. Dirk, out of love, turned around and offered a hand to the Guard. After pulling the guard to safety, the guard continued to arrest Dirk and lead him back to prision were he was burned at the stake.

Dirk’s willingness to help his enemy, even though it would cost him his life, has remained as a testimony to both the people of that town (who are not anabaptist) as a folk hero to this day and to the Anabaptist faith as a example fiqure of the faith.

Dirk Williams willingly lived his life as Christ required, to the very sacrifice that cost him his life. Lets remember and be energized by what he did for his enemy out of his Christ like Love and be challenged to follow in the same footsteps.

This Historical Spotlight was created using Information from Wikipedia, Global Anabaptist Mennonite Encyclopedia Online and Other books and sources readily available.