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Tuesday, January 17, 2017
Reframing Hot Topics: Abortion
The Romans of antiquity aborted pregnancies and exposed
infants to the elements with a shocking casualness. Fathers had the authority
to terminate pregnancies or have an unwanted baby (more often a girl) tossed in
a garbage dump. The early Christians witnessed against such practices and, more
important, lived out their faith in contrast to the dominant Roman culture.
They did this not only in how they handled their own infants, but in their
willingness to take in babies subjected to exposure.
Many Christians who oppose abortion see themselves as the moral
descendants of those early Christians, and they see a culture that permits
abortion today as a reemergence of the pagan culture of Roman antiquity, albeit
in a secular guise. Personally I feel strong affinity with Christians who
believe nascent human life, born or unborn, should not be disposable.
As a Christian, I am also part of a tradition that has
distinguished between born and unborn. Pastorally, theologically and legally,
Christians recognize that birth is a significant moment. Christians have not understood
abortion to be equivalent to the murder of an infant. In opposing abortion,
Christians stand firmly within a rich spiritual heritage. By failing to nuance
that opposition, Christians step outside of that heritage. As such, I believe abortion
should be legal but regulated. I also believe society should take appropriate
measures using the availability of contraception and support for young families
to reduce the number of unwanted pregnancies. I want a conversation within the
church, and in our engagement with society, around the meaning of that regulation
and how we might use these and other means to reduce incidents of abortion.
Unfortunately, the political conversation in the church and
in society is a contest between two principles. One, a pregnant woman’s control
over her own body is sacrosanct, and taking that away is an act of violence.
Two, the life of the fetus is sacrosanct, and taking that life away is murder
and always wrong, and therefore should be illegal.
I am weary of this contest and others like them. I reject
the way the conversation is framed. Such frames have hoodwinked Christians into
buying polarized political packages, and compromised our ability to both
nuance, and to appreciate the depths of our own tradition.
This is the first in a series of blog posts attempting to
reframe hot topics. If you like the conversation, grab some coffee and have a
seat.
Monday, July 25, 2016
In Debt to Zwingli
July 21, 2016
Our guide to Anabaptist history in Switzerland, Hanspeter
Jecker read for us a speech given by John Ruth in Zurich on the occasion of an
historic observance. Hanspeter read this for us as the well-known “Anabaptist
cave” in the hinterlands outside the city. Ruth claims Zwingli as an important
and instructive figure in Mennonite history. Indeed, Hanspeter also offers nuanced
take on the relationship between Swiss Reformed and Anabaptists in the 16th
and 17th centuries, than the portrayals often made of Zwingli.
In this view, it is Zwingli who radicalizes the young Conrad
Grebel and his friends through powerful teaching. Grebel and his cohort are not
original thinkers, they simply want to take what they learn from Zwingli to the
fullest and most uncompromising completion. Zwingli on the other hand is trying
to balance the challenges of governance, and of caring for a whole parish, with
his understanding of the demands of scripture. This, of course, does not
justify the violent persecution of Anabaptists. But it does paint a picture of
Zwingli that is more complex. He is less a villain in this view, and more a
leader struggling to meet the demands of faithfulness balanced with the
pragmatic demands of caring for a diverse population.
One of the common threads here is the hunger of Christians,
whether 16th century Anabaptists or 17th century
Puritans, for a community of believers deeply committed to a rigorous Christian
life. This is what we mean, I think, when we refer to “high-bar” discipleship
in our priorities. This theme emerges for Roger Williams in his search for a
community of believers worthy of the name church of Christ. You might say
eventually he gives up.
Where Anabaptists experienced a new influx, a new grafting
in, it came from people searching for rigor in the life of faith. What this
looks like changes from age to age, but it remains a common theme. Many Swiss
Reformed became Mennonites in the 17th century, looking for a more
rigorous Christian life than they experienced in their home congregations which
included many people who were Christians in name only, and not serious about
their faith. One such group in this later grafting is Yoders from Steffisburg
in Canton Berne.
Again, these later Swiss Reformed became Anabaptists for
similar reasons many of us become Mennonites today, and hopefully the reason
many raised by Mennonite parents choose faith themselves.
The End of the World
July 21, 2016
On our third day in England, Jonathan, Marion and I took a
long journey to Alford in Lincolnshire, birthplace of my ancestor Anne
Hutchinson. We took a train from Liverpool Street Station in London, near our
flat, to Cambridge, where we rented a car for the two hour drive to Alford. To
be clear, that’s two hours when you don’t get lost.
Driving in the rain, and on the left side of the road,
making the occasional wrong turn, made for a grueling journey. Alford is a long
way from London in many ways. Whereas London is bustling and filled with
energy, Alford feels like something of a ghost town. It wasn’t easy to find a
place to eat lunch.
St. Wilfred’s, the local parish, memorializes Hutchinson’s
birth and baptism in that community with a framed notice and picture on the
wall of the sanctuary. Anne was 14 when her family moved to London (quite near
to our flat).
While today Alford seems a small town pro Brexit backwater,
in the early 17th century it was a center of Puritan revival in
large part because of its location across the North Sea from Holland. Anne
moved back to Alford as an adult and found herself in the middle of that
energy. John Cotton became the charismatic pastor in Boston (for which the city
in Massachusetts was named), twenty miles away from Alford.
Anne herself was gentry on both sides of her family. Her
maternal grandparents built Canons Ashby, a manor house in Northhamptonshire.
(Princess Diana and her children are included among their descendants). Anne
did not marry well in terms of the standards of English aristocracy, but she
did marry money. William Hutchinson was a merchant of considerable wealth and
able to fund the migration of their large family to Massachusetts, including
fifteen surviving children and all the servants required to live comfortably in
those days.
Traveling through Lincolnshire one gets a sense of the land.
Clearly the sea was the primary means of transportation. Anne and William
regularly traveled the twenty miles to Boston to hear Cotton preach. Like Anne,
William, and their families in 1631, I am traveling across the North Atlantic,
destination Boston. I am going by way of New York, where Anne died.
If you are interested in learning more about Anne’s life,
one of her biographies, American Jezebel, is on the sabbatical shelf in the CMC
library.
This is London!
July 20, 2016
Again, I’m writing from the North
Atlantic with some reflections on time in Europe. For different reasons, the
most enjoyable experiences Beth and I had in Europe were in London and in
Germany. For me, being in London felt like going home.
We spent our week in London in a quirky and delightful flat
in Central London, a few hundred feet from St. Paul’s Cathedral, and at the center
of a one mile radius of important family sites. As many people experience on
similar journey’s, to be in these locations gave me an extraordinary sense of
connectedness to my family and their stories.
Less than one mile north of St. Paul’s is Smithfield, then a
small village outside London. My ancestor, Roger Williams, was born in
Smithfield, and christened (note that he was later rebaptized) at St. Sepulchre
church there. He studied at Charterhouse School, an elite school still in
existence in Smithfield.
North of Smithfield is St. Pancras Old Church, now next door
to St. Pancras International Train Station, which boasts Christian worship
going back 1700 years, and where my ancestor, Francis Marbury, is listed among
the vicars. He is Anne Hutchinson’s father. He was also tried at the old St.
Paul’s (the current Christopher Wren masterpiece was built following the great
fire of London in 1666), and imprisoned at Marshallsea Prison (which is no
longer standing), south of the Thames, but still within walking distance from
of lodgings.
West of our “home” near St. Paul’s about one mile is
Westminster Hall at the Houses of Parliament, first built by the son of William
the Conqueror about one thousand years ago. At the time of Roger Williams,
Westminster Hall would have been the judicial center of England, and it is here
that Williams spent much time in his apprenticeship to the great jurist Edward
Coke. Finally, in the other direction from our lodgings is the Tower of London,
which was expanded by Edward I, the closest monarch of England I can identify
as an ancestor.
To be sure, all these ancestors are complicated people, but
they are mine, and their story is my story, and it was thrilling for me to
connect with places that shaped their lives, and mine.
Water, Water, Everywhere
July 20, 2016
I’m writing on the Queen Mary 2, somewhere in the North
Atlantic. We’ve been at sea three nights and are approaching the halfway point
in our crossing. The captain and crew are quick to point out that this is not a
cruise but a crossing, a form of conveyance, and that the ship is an ocean
liner and not a cruise ship. In fact, the QM2 boasts being the largest ocean
liner in human history, designed to cross the Atlantic in four days, though we
are taking seven.
The sabbatical purpose of this crossing has several
purposes. One is retracing the journeys of our ancestors who crossed this ocean
under somewhat different circumstances. Another is the chance for Beth and me
to have some quiet time together after an intense stretch of family travel
throughout Europe. The third purpose relates to the sabbatical theme of water
and the refreshment it brings to my soul.
Water is plentiful, the nearest land being 1,000 miles away.
It is stunning and I find it refreshing, though I am looking forward to seeing
land (perhaps it will be clear and we will see Newfoundland tomorrow). It also
gives me a sense of what my ancestors endured, traveling on tiny floating
islands that could sink and be tossed and turned by the rolling sea for weeks
at a time. They were confined in tiny communities on ships that felt like
prisons. Beth and I are enjoying time together, but the ship is large enough,
and the activities varied enough, that we can spend time apart and meet new
friends. (I met a delightful retired couple at breakfast. They are Baptists
from Australia, engaged in lay ministry through a church that might have a home
among Mennonites.)
The sabbatical schedule has been full and intense these week
but will ease up now, and afford time for writing. College Mennonite seems a
very long way indeed, and I miss you all. I plan to use this time at sea to do
some reflective writing on the experiences of the last couple of months.
Tuesday, September 9, 2014
Church in the City
Retired pastor and writer Eugene H. Peterson reports that
when he first went he was sent by the Presbyterian church to plant a
congregation in Maryland outside of Baltimore he discovered nothing but corn
fields. Those corn fields became houses and streets and stored and schools
called suburbia. Inevitably some of the people who moved into those houses went
looking for a church, and Peterson’s church grew and became a living faith
community.
There is nothing particularly remarkable about this story
with the exception of the event of suburbia itself. The post war era was a time
of building: roads, cars, sewer systems, towns, utility wiring and pipes. The
last half of the 20th century brought a taxpayer subsidized
lifestyle revolution, requiring an unprecedented amount of wiring and piping
and pavement per capita.
Churches adapted. New churches were planted for these new
suburban communities, and others followed their parishioners out of established
urban neighborhoods, abandoning old church buildings to newcomers. The suburban
megachurch model was born as well.
For many years tropes like affluent suburbs and impoverished
inner city had traction and contained some truth. The events in Ferguson,
Missouri, this summer reveal that suburbs are quite a complex social reality in
and of themselves. And some of the wealthiest, expensive and most sought after
zip codes are in what we once would have called inner city.
The geography of our lives, and of the church, is changing.
No longer can we look for the next corn field to be turned into a suburban town
and plant a church there waiting for people to come. We can no longer afford
the taxpayer subsidized infrastructure demanded by suburban development. And
the people who might live in those houses can’t afford to heat, cool, and care
for that much space. Furthermore, the generation coming into their own today,
the 80 million strong millennials, prefers walking, biking and public
transportation to cars, has fewer children, and would rather live in smaller housing
units than sprawling suburban McMansions with big yards. In short, they prefer
the city and the lifestyle of spending time, not at home, but in cafes, bars,
restaurants, parks, theaters and concert venues. And perhaps churches.
Whether you find this development hopeful or not, it does
have precedent in the church, even in the early church. Christianity was an
urban movement in its earliest days. In the ancient cities of the Roman empire
people lived in tight quarters, with the exception of the very few wealthy, and
spent most of their time in the marketplace and other settings where they
rubbed shoulders with other people. Public space was critical to the growth of
the early church. This social activity, not the building of new subdivisions,
was the infrastructure through which the Holy Spirit worked to grow the church.
Today the most exciting new church developments (which are
more likely to be new campuses of existing churches) are in cities and are
driven by urban social energy. Many such churches are adept at using social
media and technology for bringing people together or telling their story but
the energy is tied to an urban sense of place.
Wednesday, July 16, 2014
Congregations as the Center of Mission, Part 3
I began a five-year tenure working with short-term mission
programs at Mennonite Board of Missions in 1994. At the time, MBM was in the
middle of a project called Cana Venture, an effort to adapt to the shifting terrain
of denominational missions. The behavior of church members was changing relative
to their congregations and to church wide agencies.
After doing intensive research and study, MBM concluded that
congregations and church members were no long interested in paying experts to
do mission on their behalf. They wanted to be involved directly. MBM understood
that its value was not in “doing” mission on behalf of the church, but linking
congregations with other congregations doing mission around the world.
Partnership became the operative word around the office. When the two largest
Mennonite bodies merged in 2001, the new combined mission agency called itself
Mennonite Mission Network, emphasizing this networking aspect of bringing
people together to do mission rather than doing it on their behalf. Properly speaking then, Mennonite Mission Network is not the mission agency for Mennonite Church USA. Congregations are the agents for mission. Mission agency happens at the congregational level.
In 2006, Mennonite Church USA learned that it was
over-structured for its size, with too much bureaucracy and an oversized
budget. The phrase “congregations are the center for mission” comes from
Mennonite Church USA itself. Churchwide leaders recognize that our future
health and vitality will rely on congregations engaging directly in mission,
rather than looking to conference and denominational institutions to provide
the impetus.
Marty Lehman internalized this value, moving from her position as
Associate Executive Director for Churchwide Operations, to Administrative
Pastor here at College Mennonite, taking a significant pay cut to do so. For
Marty this was a move to the center, where the action and excitement is, and
where she could have the biggest impact for the mission of Mennonite Church
USA.
Mennonite Disaster Service has excelled in this work of
linking congregations in mission. The work of several congregations here in the
Goshen area building homes locally, in Minnesota and in New Orleans, partnering
with local churches in each case is an exciting way to work, and puts the
accent on relationships.
Increasingly, it is congregations that are planting churches
or adding sites as they become multi-site congregations, and not conferences or
churchwide agencies. In our interconnected world, congregations are using
direct personal links to build relationships with others around the world,
working together in mission.
College Mennonite Church is one of the largest and most
resource rich congregations in Mennonite Church USA. We have both an exciting
opportunity and an obligation to grow as a center for mission. If we don’t do
it, who will? Here we are Lord, send us!
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