S eptember 19 9 6 o V o l . 5 1 / N o . O 7

In its fiftieth anniversary year, district in the Kansas legislature. Since Mennonite Life has gone through a 19S2, he has been the Republican review and renewal of its mission and representative of district 70, zvhich editorial process, prompted by the includes all of Marion and Chase resignation of James C. Juhnke as editor counties and parts of McPherson, Butler, prior to his sabbatical in 1995-96. and Lyon Counties. Goossen zvas active Beginning with this issue, our new on the education and appropriation editorial team hopes to bring our readers committees of the legislature. His articles in four departments: history— occupation outside of the legislature has edited by James C. Juhnke, been as a homebuilding contractor. Goossen nozv lives in Goshen, Indiana. In this issue p:tBethel77 College,f islonJ,t and Mary John K. Stoner is the part-time Sprunger, associate coordinator of New Call to Peacemaking, professor of history at Eastern Mennonite an initiative to renew the peacemaking University; arts—edited by Raylcne vision of the historic peace churches. He Hinz-Penner, associate for institutional is currently teaching a course on "Faith MennomteLife advancement at Bethel College, and Carla and Society" at Messiah College and lives Reimer, General Conference Mennonite in Akron, Pennsylvania. Church News Sendee editor; theology John Friesen presents us with the and religion—edited by Duane Friesen, story of a former Mennonite community professor of Bible and religion at Bethel and church building in Ukraine and its College, and Lois Barrett, executive post-Mennonitefate. Friesen spent many secretary of the Commission on Home years as a land use specialist and senior Ministries of the General Conference planner zvith the Departments of Mennonite Church; and current issues— Agriculture and Rural Development in edited by Rich Preheim, associate editor of Manitoba. Since retirement, he has the Mennonite Weekly Review, and pursued an ongoing interest in history. front cover: Brad Born, assistant professor of English Our arts section includes tzvo poems at Bethel College. from a zueekend poetry retreat, "Invoking (left) The interior of Each issue of Mennonite Life zvill the Voice," at Laurelville Mennonite lead off with a major article or articles Church Center, Mount Pleasant, the Zelenopole from one of our departments: current Pennsylvania, May 9-12,1996. The issues in September, the arts in December, poems are reproduced from the retreat Ukrainian Orthodox theology and religion in March, and booklet assembled by participants. history in June. The other three Also in the arts section are photos of Church, 1994. departments will usually have briefer works shown at the Cincinnati (right) Duane Goossen articles in each issue, although the Mennonite Arts Weekend, February 2-4, theology and religion department zvill not 1996, a poem by Peter Ediger of Las being sworn in as state begin until a later issue. Vegas, Nevada, and a photo of a recent With this change in editorial focus, work by sculptor Gregg Luginbuhl of representative (2nd Mennonite Life returns to its roots by Bluffton, Ohio. explicitly attempting to cover a broad An additional nezv feature will be an from right), range of stories concerning Mennonite occasional column ofnezvsfrom the Kansas House of history and culture. Mennonite Library and Archives at In this issue we include two articles Bethel College. Representatives opening addressing the question of how This issue concludes zvith the usual Mennonites should be politically book reviezvs, including one of the nezvly- ceremony 1982. involved. Duane Goossen is completing released volume 2 of Drink from the his seventh and last term as a Stream: Essays by Bethel College representative of a heavily Mennonite Faculty and Staff.

M e n n o n i t I- L i f e Current Issues

The Politics of Peace and Service: Calling All Mennonites Dunne Goossen 5

Contents Toward a Mennonite/ Christian View of Politics John K. Stoner 10

History

The Story of the Gruenfeld Mennonite Church in Zelenopole, Ukraine John Friesen

Arts

Invoking the Voice (poetry) 22 Another Perspective on Maleness Jennifer Halteman Schrock First Footwashing Valerie Weaver

Cincinnati Mennonite Arts Weekend 1996 24

What Did They Grow? (poem) Peter Ediger 27

Jonah (sculpture) Gregg Luginbuhl 28

News and Reviews

News from the Mennonite Library and Archives 29

Book Reviews 31

S E P T E M II ER 19 9 6 Duane Goossen in front of the Dunne G o o s s e n 5

private colleges. (This includes the three Mennonite colleges in the state.) The next 17 percent goes for various social services. The remaining 19 T f hen spealdng to percent is spent on public and MennoniteW audiences, I occasionally environmental health, public safety, begin my remarks by saying, "Paying direct aid to local governments and your state income taxes is just as general government functions. worthy as giving your money to Let's focus only on the social The Politics Mennonite Central Committee." I use service portion of the budget and the statement as an opener and mean some specific examples of how that of Peace and no offense to MCC. The line usually money is spent to serve people in Service: generates a laugh—a kind of reaction need: in the vein of "Someone from the • A senior citizen being cared for Calling All government just thought up a new in a nursing home depletes her life way to tell me I should be happy to savings paying for that care. The Mennonites pay my taxes." But in many ways we Medicaid program, funded by both should. the state and federal government, During my fourteen years in the begins paying the nursing home Dunne G o o s s e n Kansas Legislature, I developed a costs, allowing the citizen to remain very positive view of government, in the nursing home and receive the especially state government. I firmly necessary care. More than half of the believe government can be a useful residents in Kansas nursing homes tool in helping Mennonites carry out are in the Medicaid program. a mission of service to others and a • Another senior citizen still mission of peacemaking. Both are lives at home, but circumstances integral components of Mennonite would force him to a nursing home faith and life. And in both cases, without regular visits from a health government presents great nurse, some meals brought in, and opportunity for the influence some help with household Mennonites have to offer and benefits maintenance—services coordinated from the perspective Mennonites can and paid for by state government. bring. • A child is abused by her Consider service to others. parents. The state acts to protect her Government has a great capacity for and to find a suitable, loving home good. In Kansas, of every dollar a through the family foster-care citizen pays in state income tax, the program. first 90 or 95 cents goes directly to • A young man has been what could be called "people mentally retarded since birth. Kansas programs." A whopping 64 percent of public schools have provided special the general budget—funded largely education programs for him to age through state income and sales 21. Now he participates in a taxes—goes directly to education of vocational training program and lives various kinds: public schools, state in a state-funded group home. universities, and tuition grants for • A mother of three is Kansas students attending Kansas abandoned by her husband. She

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possesses few job skills and little to be a productive citizen. money. The husband owes child This list, drawing examples only support, but he is nowhere to be from the state's social service system, found. The Kansas Department of could go on for pages. Even more Social and Rehabilitative Services pages could be added by considering provides the mother and her children the state's role in education, public with monetary support and food health, environmental and water- stamps. She also enters a state-funded quality programs, agricultural job training program that will conservation programs, emergency eventually help her family to be self- medical services, and economic- and sufficient. job-development programs. • A boy has had For Mennonites concerned about serious health problems meeting the needs of people, these since birth and needs government programs provide a expensive medical basic organized and systematic equipment to function framework. An assortment of well. His family cannot organizations, churches, and afford the equipment, but individuals trying to provide these the state helps with the services could not do so nearly as purchase through a consistently or uniformly. Certainly Duane Goossen special fund. these programs have limitations and • After many years of struggling do not begin to meet all needs. and Rachel Waltner with alcohol abuse, a man enrolls in a Government can provide care and drug-rehabilitation program funded protection to a foster child but cannot Goossen by the state. Across town, school guarantee that the child will be loved. campaigning, children are learning how to avoid Government can provide funds to drug and alcohol abuse through care for a person in a nursing home Marion County Fair programs designed and administered but cannot insure that the person will by the state-funded regional be visited and honored. Government parade 1988. prevention center. can fund mental-health and mental- • A father is stricken with retardation programs but cannot catastrophic health-care problems. provide the acceptance those His family does not have adequate recipients need to live normally in insurance and completely depletes their neighborhoods and their resources. Kansas medical communities. Government programs programs begin covering medical understand a mother on welfare only costs for the father and regular to the extent that she fits into a long medical expenses for the children in list of eligibility rules. But these the family. programs meet some basic needs. In • A young woman is chronically meeting those needs, the best that can mentally ill. With proper medication, be hoped for is that the programs are she can function fairly well. Her operated in an evenhanded and community mental health center, dignified way. funded partially by the state, helps Government can never take over her maintain an apartment and the church's service mission. provides her the extra help she needs Government simply cannot replicate

Mennonite Life Dunne G o o s s e n 7 acts of service done in love, nor meet have been funded unfairly in all the needs, nor in some cases comparison to smaller districts. deliver services as efficiently as a • A group of parents believes the focused and well-run non­ educational system is undermining governmental agency such as MCC. the values they wish to pass on to Nevertheless, government programs their children. Other parents are still provide a system of services that equally adamant that the schools are can be utilized to carry out a mission operating correctly. of service and love of neighbors. These examples are from my own Consider peacemaking. experience in the Kansas Legislature. Government, when run well, keeps In each of these cases and in the the peace. Our society is full of hundreds and hundreds of others Our society is competing and diverse interests. Very that come before governing bodies, lull of competing fundamentally, government provides the parties involved are provided a a structure that enables all those way to work through their and diverse interests. diverse people to live together differences. They first have a chance peacefully. Lawmaking is conflict to help elect the people who make the Very fundamentally, resolution constantly in motion. decisions and then opportunity to government provides Individuals and groups bring their influence the decisions themselves. conflicts and competing desires to The outcome often is some sort of a structure that government, using the legislative common ground or at least process to reach nonviolent solutions. something that all parties will abide enables all those • Fresh-water access in an area is by. diverse people to live limited. Irrigators, an industrial plant, The resulting laws written by and several towns all want access to legislatures become a kind of contract together peacefully. the same water. citizens have with each other, guiding Lawmaking is • Naturalists and citizens how we live and interact. The interested in economic development contract is constantly being conflict resolut ion want to establish a park preserving reconsidered, debated, and changed prairie grassland. Neighboring as lawmakers respond to new constantly in ranchers and people concerned by the conflicts. Above my desk in my motion. prospect of excessive federal and legislative office I kept a set of the state land acquisition fight the Kansas Statutes Annotated. These proposal. laws—the contracts Kansas citizens • Opponents of abortion want have with each other—take up about laws that make abortion illegal. the size of an encyclopedia set. Every Proponents of abortion rights want year the legislature passes new laws, women to retain decision-making and every year new volumes of the power. statutes are issued and old volumes • Cattle manure is the biggest replaced to reflect the changes. pollutant in Kansas rivers. Clean- If that set of laws is well written water advocates want more controls and government is well run, our on runoff. Cattle feeders want to be society functions smoothly and able to operate practically and peacefully. Of course that does not economically. always happen. There are limitations • Large school districts feel they to what government can achieve in

S \i i> T E M ii r 19 9 6 8 D ii a ii c G o o s s c n

conflict resolution and peacemaking, healthy, stable society? Given our just as in the area of service. At best, historic focus on service and we can hope that government will peacemaking, Mennonites are well resolve conflicts in a just, evenhanded positioned to affect government and way. Government cannot motivate make contributions to society. We have citizens to love each other. something very important to offer. Government cannot convince people Many Mennonites are already to forgive. Government does not deal highly integrated into public life and in the concepts of loving one's civic concerns. In Kansas, the enemies or turning the other cheek. Mennonites in my legislative district Still, if government is operated justly are involved in government in almost Given our and openly, a peaceful society is far every way. I would judge them to be historic locus on more attainable. intertwined in the political culture at Government can be an effective least as much as any other service and tool for service and peacemaking, but denomination, perhaps more so. The that tool has to be nurtured. Mennonites 1 know: peacemaking, To help people in need is not an • Participate in both the Mennonites are well automatic government priority. Tax Democrat and Republican political revenues are easily diverted to other parties and hold party offices. positioned to affect areas. Needs that could be effectively • Run for and hold elective office. met by government can be ignored. • Pay taxes. government and Programs are sometimes run poorly. • Are employees of government make contributions Some programs, if misconceived, can agencies, from road departments to even hurt more than they help. social service agencies. to society. Nor is a vision of a peaceful • Make political contributions, society an automatic top priority. stuff envelopes for candidates, and put Government decisions can often be up yard signs. motivated by personal gain or the • Accept government farm narrow self-interest of a group. subsidies. Decisions many times are made in a • Work for non-profit agencies partisan way, based on what will bring such as nursing homes that accept more political power rather than what money from government. will bring a better society. Sometimes • Communicate regularly with when interests clash, one side is too government officeholders on how powerful and a minority view is they think their taxes should be spent. crushed. • Post political-issue briefs on Who in our society is able to give their church bulletin boards and government a vision for service and discuss political issues in Sunday peacemaking and is able to coax school. government along the way toward • Take their children to the state that vision? Who is able to help capital building on family trips. develop the patterns of • Teach in public schools and interdependence that will help us send their children to those same survive a nuclear age? Who is able to schools. show that building up all people, even • Use the court system to settle the weakest among us, creates a legal disputes.

M i: n n o N I T !• I. i i: K Duane G o o s s e n 9

• Are active members of to think creatively and practically professional associations that regularly about how to guide government have business before lawmaking toward such a vision. bodies. Using service and peacemaking as • Contribute to the hiring of guides does not necessarily route lobbyists through professional Mennonites into one political party or association dues. another. All parties need people with • Expect clean water, sewage broad visions of service and peace. treatment plants that work, Nor do our faith-informed goals restaurants that are sanitary, banks demand support for any single policy. that are regulated, and highways that I have seen Mennonites with the same are safe—and expect government to broad goals differ significantly on how The process of ensure all this. to achieve them. Vigorous debate over governing reflects For Mennonites, the question is how to achieve a peaceful society is not so much whether we involve perfectly healthy. many different ourselves in government but how we The important thing is to try to use our many contacts with instill our goals and visions into the interests and people, government to further a vision of political culture and process in but the results can service and peacemaking. From my whatever way we can—to let the perspective, Mennonites ought to be Mennonite ideals of service and and should he more intentional in relating to peacemaking influence all of our government from a faith-based political involvements. Government is affected hy our orientation. an ever-changing process, reflecting participation in But to be effective, we must set the desires and visions of the people aside our own political self-interest, to who participate. No government will the mix. the extent we can, and try to measure ever be pure or conform neatly to the our involvement against broad goals. ideals of a Mennonite people. The Mennonites have a tradition of process of governing reflects many witnessing to government on issues of different interests and people, but the deep moral concern such as capital results can and should be affected by punishment and militarism. That our participation in the mix. should continue. Mennonites' So let's keep giving money to advocacy for peace and service, MCC and other church-related causes, however, should encompass more. Do but let's also realize the mission our political activities help the less potential of our tax dollars. Let's keep fortunate? Are we compassionate? Is hold of our historic vision of service the end product of our actions a just and peacemaking, but let's allow it to society? How can we ease conflict? Do flow into every area of our political the candidates we support have a participation. Let's continue nurturing vision for these things or at least a bright young Mennonites who feel capacity to discuss and consider them? called to the ministry, but let's Do the policies we promote reflect encourage others among our young tolerance and respect for all people? people to become government Are minority viewpoints given a servants—stewards of our resources hearing? This requires us to recognize and our vision. and accept diversity. This requires us

S E P T E M ii HR 19 9 6 1 0 John K . Stoner S hould I vote for Dole, Clinton, Perot, Nader, Jesus Christ...? Or not vote at all? Mennonites and politics—a puzzle, to be sure. Like the eagle on their dollar bill, Toward a Mermonite/ which holds olive branches in one Grristian View set of talons and arrows in the other, Americans, and American of Politics Mennonites in particular, are of two minds in their thought about politics. That is, Americans believe John K . Stoner that their democracy has achieved far more cultural transformation than it actually has, but simultaneously, they believe that due to the drag of sin, cultural transformation is impossible. We need a political attitude that transcends this contradiction. Here is the problem. Americans ask you to look at what their democracy has done: it has ended King George’s British tyranny over the Colonies; produced the Declaration of Independence; written the world's greatest document of governance, the Constitution; freed the slaves; fed the world; made space for God and religion; melted the pot; developed the west; invented the light bulb; given women the vote; birthed Henry Ford; produced the car; gone to the moon; built the mall; televised the NFL; won two world wars; isolated Castro; and woven the World Wide Web. All of this is affirmed periodically by going to the polls and voting. Democracy works. Isn't it wonderful!? But next they describe all of the

M e n n o n i t e Lite / o h n K . Stoner 1 1

elements of culture that are fixed in the essential symbol of human stone and can never be changed: community. Of course, narrower Indians are lazy; war is inevitable; definitions are possible, such as the education costs too much; more art or science of winning and prisons are needed; public holding control over a government, transportation doesn't work; the car or activities characterized by artful is sacred; old growth forests must be and often dishonest practices. A cut; homosexuals must be isolated; moderate definition would be "the rain forests are an outdated luxury; art or science of governing." This acid rain can't be helped; blacks are may be useful, if we think of lazy; arms sales strengthen the governing as guiding the process of economy; land mines create jobs; achieving human community. Mennonites, nuclear weapons keep us free; global As the challenge of achieving as Christians, are warming is a myth; advertising fills human community, politics deserves a need; fetuses are good; immigrants the attention and energies of bound to ask what are bad; and poverty can't be helped. Mennonites and all Christian people, Humans are born in sin, and culture because God, by all indications, has Jesus Christ can is trapped where it is. an interest in the development of teach them about Sin, Americans believe, human community. There will, of guarantees the permanence of course, be people who make a politics or else to cultural depravity. The triumphs of specialty of governing, and that is democracy, on the other hand, are not surprising. However, those maintain a discreet proven and perpetuated by the right specialists should not be left alone to silence about both and practice of voting. In this view, define, by themselves, the meaning voting is the ultimate political or content of governing. Every Jesus and politics. involvement, the elixir of society's person has an interest in defining the ills, the perfect tribute to shape of the human community, and democracy's success in the past, and narrow definitions of governing the guarantor of its achievements in should not be permitted to obscure the future. To vote is to be a the fundamental goal of serving the responsible member of society. The needs of humanity as a whole. For Christians it is worth remembering that the central “Sin, Americans believe, message of Christ Jesus, whose name guarantees the permanence of we bear, was that the kingdom of cultural depravity.” God has appeared in the midst of human affairs. I shall proceed to argue that this kingdom memory meaning of politics and the essence must be decisive for our political of political action is reduced, for all thought. Mennonites, as Christians, practical purposes, to the single act are bound to ask what Jesus Christ of voting. can teach them about politics or else But politics is vastly more than to maintain a discreet silence about voting. Politics is the challenge of both Jesus and politics. This is an achieving human community. The argument, I fear, that will not find root word is "polis," or city, which is easy acceptance with my readers.

S H I’ T E M u i: K 19 9 6 1 2 John K . Stoner

whose indulgence for some Other possibilities might be the moments I nevertheless beg. If this "reign" of God, "sovereignty" of seems like strange politics, I respond God, "civil authority" of God or that any discussion that includes "presidency" of God. To find Jesus is, by definition, strange in a alternative language is an ongoing way, and anyone who brings up task, and much needs to be done. Jesus has brought up a voice that is, But for this start I will contend that in profound ways, quite alien. So be the main strength of "government" it. Jesus taught us to pray, “Thy is its inescapably human and kingship come, thy will be done, on political tone. The word earth as it is in heaven." That crosses "government" clearly evokes a The will of over some planets, and if we pray connection with existing human GocI is being done the prayer, we are committed to political sovereignties. The word making the leap. (Or we could, of "kingdom" did the same in Jesus' on earth as it is in course, abandon the prayer....) time. Kingdom denotes reign or At least three things are heaven. This is governance. The message of Jesus necessary if we are to give the thoroughly political, was that God is present and taking concept of "the government of God" charge. The will of God is being some of the political power and and only centuries of done on earth as it is in heaven. This urgency that the message of Jesus is thoroughly political, and only conveyed. First, the term must compromise with centuries of compromise with communicate specific content—we earthly ldngdoms earthly kingdoms, growing out of a must identify some key fear to challenge längs as directly as characteristics of the government of has made it seem Jesus challenged them, has made it God. Second, there must be a sense seem otherwise to most Christians. of timing—when is the government otherwise to most But to speak of "kingdoms" is to of God expected to make its impact Christians. confront a severe problem of on human history? And third, we language. "Kingdom" talk is not the must describe the method by which current coinage of political this government of God will make discourse. The church might begin to itself felt in human affairs. By what correct the problem by abandoning form of power does this government altogether the use of the term pursue the goal of human "kingdom of God," because community? It is by examining the "kingdom" does not denote the basic content, timing, and method of the unit of political organization in our government of God that we find time, as it did in the time of Jesus. pearls of great worth in reclaiming The word is therefore incapable of our Christian call to political living. communicating what Jesus meant, The content of the government and no doubt evokes images, if any of God is most succinctly described at all, of things he did not mean. So in the words of Jesus recorded in the we need a new word. Sermon on the Mount (Matthew 5-7). I will suggest "the government The Sermon provides the closest of God," which is not an ideal thing available to a summary of the substitute, but definitely an mind of Jesus on politics and the improvement over "kingdom." shape that the sovereignty of God is

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destined to take in human affairs. governance of the country must The essential points are about as well increasingly embody Sermon on the known as they are widely ignored: Mount principles, and will, in any 1. Behaviors that are rewarded case, be judged by them. Speaking in God's government: the truth, in other words, is the most • The meek inherit the earth significant political action that is • Those who hunger and thirst available to any of us—not voting, for justice are satisfied but speaking the truth. This view is • The merciful receive mercy based on the familiar Biblical notion • Peacemakers are called that "the Word" is the central thing. children of God • Those who are persecuted for “Speaking the truth, in other the sake of justice receive the reign of words, is the most significant God political action that is available to 2. Guides to human any of us—not voting, but relationships and successful living: speaking the truth.” • be reconciled with your neighbor before doing any act of The word is the truth; the expression worship of the truth by human lips and • never swear to the truth; human lives moves culture and instead, quite simply, always tell the history toward the government of truth God. There is no higher form of • do not resist violence with political action, nor is there one violence; take initiatives for which can contribute more to the reconciliation wholeness of the human community. • play God: love your enemies Speaking the truth can be done • do not seek earthly riches; powerfully in settings as different as trust God for sustenance a Sunday School class, a local school 3. Principles of true religion board meeting, a political rally or and piety: town meeting. This is practicing the • pray for God's government to politics of God. come and God's will to be done on Individuals who speak much of earth as it is in heaven "political realism" may wish to • do not advertise your dismiss this as idealistic, irrelevant, philanthropy, your prayers or piety out of touch, impractical, and pie in • learn to identify charlatans the sky. Which brings us to the and false prophets by their smooth second main question about the talk and manner of life, which deny government of God, namely, when the basic teachings of Jesus will, or can, it be realized? The practice of these principles The timing of the government of would revolutionize politics in God speaks to when it might be America (and anywhere else). possible (or expected) that the will of Mennonites could be most relevant God shall be done on earth as it is in to the political process in this heaven. Jesus said that the election year by saying, in all kinds government (kingdom) of God is of ways and places, that the like a mustard seed, which "is the

September 1996 1 4 John K . Stoner

smallest of all seeds, yet when it is The Sermon on the Mount describes sown it grows lip and becomes the the essence of the only politics that greatest of all shrubs, and puts forth can hope for success. large branches, so that the birds of The seed image speaks also of the air can make nests in its shade" time and patience. Time, someone (Mark 4:31,32). said, is nature's way of keeping The image of a seed conveys everything from happening at once. deep political wisdom. First, it Jesus taught a politics of patience, of indicates that the early steps toward waiting and watching. The goal of the goal do not look like the goal human community takes years, itself. A seed does not look like a centuries, and millennia. The shrub or tree. Neither does the appearance of democratic Sermon on the Mount look like government, replacing monarchy as politics or government. Probably for the accepted standard, took that reason, few Mennonites, or millennia. The same was true of the Christians of any type, start with abolition of slavery as a social Jesus' announcement of the institution. How long will it take to government of God and the Sermon abolish the social institution of war? on the Mount when they think about The recognition of women's rights politics. But in truth the only thing and the abolition of patriarchy is a that will produce a tree is a seed. slow process. These things do not One could try other ways to produce happen all at once. But they do a tree—ways which start with happen because better ideas and something that looks more like a practices are embraced, because God tree. For example, one could cut off a is active in history. Culture can be branch and stick it in the ground transformed, and God might just (this actually works for a few give us, or hold us to, all of the time species). Or bury and fertilize a pile that it takes for culture to conform to the Sermon on the Mount. It is a “Cult ure can be transformed, frightening, but also a challenging and God might just give us, or and hopeful, thought. hold us to, till of the time that it Thirdly, the method of the takes for culture to conform to government of God is conveyed in the Sermon on the Mount.” the image of the cross. The cross is not the price that God exacted from of fresh, green leaves from a tree. Or the Son so that God would have start with a photograph of a tree, something in return for extending and plant and water that for a while. forgiveness to guilty sinners. Jesus The goal of politics—to achieve taught his disciples to forgive, human community—can only be demanding nothing in return. God reached in one way: by planting the might be expected to do as much. seeds that produce human The cross is the revelation of the only community. Impatient efforts to kind of power that is greater than enforce justice by violence or to the power of death wielded by construct human community by human governments—nonviolent legal coercion are doomed to failure. power. The cross is the revelation of

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the government of God. footrace, for election, to the polls—is Jesus said that anyone who a small matter compared with wanted to follow him should take up knowing the destination toward their cross and follow his way (Mark which one should be running. To run 8). When he said this he issued an for office is a blind dash if neither invitation to all of humanity, he the human purpose nor the announced a new government that is appropriate methods of the office are destined to take over the world, and deeply understood. Likewise, voting he said that the dynamics of his own or not voting is a blind act or blind cross must define the life of every avoidance if dissociated from the call person who wants to join the to a new community, a new struggle against the evil in the Jerusalem. The cross is world—evil which works by The Mennonite contribution to the willed coercion and death. When Jesus the political discussion could be to called upon everyone to take up speak this truth, that the best help acceptance of their cross, he turned away from available for knowing the true goal making the cross uniquely his own, and method of politics resides in the personal and present and exactly to the contrary, made the central images of the injustice and cross the universal way for Judaeo/Christian tradition. humankind, the way to bear witness Admittedly, there are painfully suffering for the to and live under the government of embarrassing things in this tradition sake of a wider and God. The cross is the willed as it has been practiced throughout acceptance of personal and present history. Nevertheless, it should be future realization of injustice and suffering for the sake of remembered that this is an a wider and future realization of immensely self-critical tradition, one justice and peace. justice and peace. The cross is that has virtually specialized in serious about the fact that actions identifying and denouncing its own have consequences; it performs an failures, a process in which Jesus represented an epochal crisis and ‘The cross is not the price that dramatic breakthrough. He was, of God exacted from the Son so course, executed for his efforts, but that God would have sometliing so the human community moves in return for extending forward, slowly but surely, as a forgiveness to guilty sinners. mustard seed toward a tree. action that exposes the fraudulence and futility of homicidal violence and contains the seeds of transformation of individuals and cultures. In face of the fall elections, Mennonites should recall that voting is a small matter compared with holding a clear vision of the kind of human community for which one should be voting. Running—in a

S E P T E M SI EH 19 9 6 1 6 John Fr i e s e n

even today; there is the dominance of the central village street, lined on both sides by single family residences. However, on closer l n the center of a small observation there have been Ukrainian village not far from the profound changes from physical, industrial city of Krivoy-Rog stands social, political, and religious a stately village church. It is not the perspectives. Gone is the local typical Ukrainian/Russian domed village government, the activities church in the form of a cross located surrounding the village school and The Story of in the center of the village square. the weekly Sunday attendance for the Gmenfeld Neither does the village reflect the worship at the village church. Gone typical layout of an unplanned and are the typical farm house, barn and Mermonite unordered small Ukrainian annex all under one roof. These Church in settlement so common on the represented the headquarters for steppe-lands north of the Black Sea. some 40-50 family farms each with Zelenopole, There is still evidence that the church their individual farming enterprises building as well as the village as a on the cultivated fields lying Ukraine whole was an implant by the adjacent to the village. The main Mennonites during the Russian pre­ industrial activities of revolutionary period some 120 years manufacturing farm implements and ago. It represented the efforts to the milling industry represented by retain their rural lifestyle while two privately owned steam mills in the village do not exist any more. What has remained is the village street, now boasting a graded, dust- free surface lined on both sides by small unpainted houses that provide shelter for the collective workers. Each house has its identifiable small plot of land with a metal front gate, shade and fruit trees dominating the front yard, and a large vegetable plot to the rear of the house. In addition to the house, a few small out­ buildings are common for the shelter of a few chickens and perhaps a pig or two. The main activities of the seeking to resolve the severe collective farm take place on the The Zelenopoli problem of shortage of farm land in grain and corn fields surrounding the village. On the north end of the Ukrainian Orthodox their colonies on the Russian Steppe by the systematic establishment of village are the dairy barns and the Church, Zelenopoli, daughter settlements. milking sheds, as well as the silage Some of the basic patterns of bunkers for storage of winter feed; Ukraine, 1994. settlement of that era have remained here also is located the farm

Mennonite Life John Fr i e s e n 1 7 machinery repair depot and the large such as schools, churches, and local unorganized outdoor storage area government. (One of the first acts, for farm machinery. Across the main after the completion of the list of road are the grain storage buildings farm families moving to the new and a large area for temporary grain location, was the election of the storage and handling. mayor and his assistants to provide The name of this Ukrainian village government). village is Zelenopole (Selenoje Polje). With a helping hand from the It was formerly the Mennonite mother colony and the hard work of village of Gruenfeld, one of two the new settlers, the fledgling colony villages of the Schlachtin daughter colony created in 1874 by the Chordtza Colony. It was part of the overall effort to help diminish the “landless crisis" resulting from the rapid growth of population and the ever increasing need or demand for farm land. In 1874 some 80 young farmers together with some more experienced farmers (to provide capital for community projects and enhance overall stability) were relocated from the Chord tza Colony and the establishment of the two- village community was begun. Much effort, sacrifice, and time, together with financial and other assistance from the mother colony, was used to establish the new community. began to mature in terms of earning Priest The sites for the two villages had its livelihood, developing services, to be chosen and the village plans providing elementary education and Maruschkai at the had to be laid out. The site chosen organizing the community church. for Gruenfeld was on the uplands; Educational facilities were provided open door. the neighboring village of Steinfeld, for as soon as shelter for the new some 7 km. to the north, was located settlers had been built and barns in the lowlands of the Saksagan erected for livestock. Church services River. The farm land had to be were held for a number of years in surveyed into small fields homes during the winter and in the immediately adjacent to the villages barn annex during the summer. and larger fields more remote. These Ministers to serve the religious needs fields had to be allocated before of the community were elected from preparation for cultivation could the villagers and the function of the begin. Homes and barns had to be Aeltester was provided for by the erected, trees (including fruit trees) Chord tza Colony for a number of had to be planted. Provision had to years. be made for community services Farm mechanization, higher

S K I* T li M if E K 19 9 6 1 S John Fr i e s e 11

standards of farm management, and regional level, Bible expository the maintenance of farm size played sessions. Together with the important roles in the overall success Mennonite Brethren in Steinfeld, of the agricultural enterprise. church choirs, mass choirs and song Industrial development, along with festivals were organized and trained the successful conversion to under guest leadership. commercial grain farming and the Then came the introduction of economic returns from the horse Stalin's first five year plan in the late breeding enterprise, allowed the 1920's which commenced the farm settlers to replace their smaller collectivization program, the residences and barns with compulsory grain quotas and substantial new brick buildings. expulsion of the kulaks (the leading This economic growth also farmers in the community); Aeltester provided the opportunity for the Jacob Rempel was ordered to deliver community to plan for and build a 500 bushels of wheat to the local church that would meet their Soviets. He had never produced a spiritual needs. The new big brick bushel of wheat in his life. Shortly church, located in the center of the after that he was taken to Krivoy- village with a brick fence Rog where he was told that his surrounding it and framed by presence in Gruenfeld did not fit in lombardy-type poplars and conifers, with the government's socialization was dedicated on October 27,1909. policies. The residents of the community On October 16,1929 the considered it a model and showcase Gruenfeld Mennonite Church was church. The following year the dosed by Edward Gross, an official Colony, along with the Mennonite of the local Communist party. communities in close vicinity, elected Several approaches were used by the their own Aeltester. Rev. Abram local Soviets to implement a closure Paetkau; he replaced Aeltester Isaak policy on a "voluntary" basis. Once Dyck from the Chortitza Colony. For all the ministers were either in the Schlachtin Colony and the hiding or had been banished, a adjacent Baratow Colony, this meeting was called by the Regional election signaled their independence Soviet Committee to determine the from the mother colony. After the future of the church. The Committee death of Abram Paetkau in 1919, rationalized that it was unnecessary Jacob Rempel become the Aeltester. to keep the church open with all the His theological training in ministers gone. Within a few months Switzerland and experience in the after the meeting—which decided to Mennonite church provided the keep the church open—another basis for introducing basic reforms in representative held a meeting to the various functions and activities explain that all buildings, including of the church, including, on the local the church, belonged to the level, church membership, Christian government and that it could not education such as Sunday School, allow an expensive structure to youth activities, weekly Bible study deteriorate. The local Soviets would and prayer meetings, and on the arrange an inspection of the building

Mennonite Lite John Fr i e s c n 1 9

to assess the repair costs. Plans were as the front moved back and forth a prepared which detailed the number of times as the Germans maintenance required and the attempted to hold on to the associated costs. The cost estimates industrial center of Krivoy-Rog. It were so high that the community was also during this time that the could not possibly raise the amount Mennonites fled in mass from the required. Many had barely enough southern Ukraine including money to pay for taxes and food. Gruenfeld, just ahead of the However, the official was adamant retreating German forces. The and under the circumstances the Mennonites ended up first in meeting decided to close the church. Another approach was simply to increase the taxes for the operation and maintenance of the building to such a level that the local membership did not have the means to pay the taxing agency. And thus it came about on a "voluntary" basis to lock the doors of the church. The church building in Gruenfeld then reverted to other uses. While under the control of the local Soviet from 1929 to 1993 the structure was used as grain storage, as shelter for bulls used as breeding stock, as a dormitory for a chauffeur training school and, more recently, as a club house and cinema. For a brief period (August 1941 German-occupied Poland and then The m ain to October 1943) during the German in Germany from where many occupation of Ukraine, the building migrated either to Canada or to village road in once more functioned as a church for South America. A large number were the Mennonite community. On repatriated to the former U.S.S.R. Zelenopoli, 1994 Pentecost Sunday in 1943, 73 young From 1944 until 1992 the church people were baptized and accepted building again reverted back to the into the congregation by Aeltester control of the local Soviets. In late Johann Penner. During this period 1991 the Ukraine declared its the church was served by two independence from the fast ministers, Peter Sawatzky and disintegrating Soviet Union. With Abram Rempel; Liese Harder served this independence came the freedom as choir conductor. Also during the of religion which penetrated even war years the church building into the rural areas, including the suffered some damage and a new village of Zelenopole. It is at this roof was required. This most likely stage that the priest of the Ukrainian occurred after October 1943 when Orthodox Church, Timophey there was severe fighting in this area Maruschkai enters the picture. He

S e p t ember 199 6 2 0 John Friese n

was impressed by the structure of prayer "that the Lord God will bless the former Mennonite Church; the place of worship and the activity additionally, he was fascinated when that is carried on there...." He he learned about the history of the requested, "that our people will building. When he discovered that always be welcome as visitors in the structure had at one time served Zelenopole." as the "Temple of God" for the local While the process needed to community and that it was now close the operation of the club being desecrated in serving for the activities and cinema in the building advancement of atheism, he became and to open it as a church is resolute in his goal. It became his unknown, there was some burning desire to again return this opposition locally to this change. It building to the purpose it was directly affected the whole originally intended in the first community as well as the workers instance. One of his concerns was to involved in operating the club and make contact and consult with those cinema activities. who originally owned the building The first Orthodox service in the and who had used it as a house of church was held in 1993 at Easter, to worship. With this in mind he made celebrate the resurrection of Christ. contact with one of the few This is the greatest festival of the Mennonites still resident in the year in the Russian Orthodox village, Walter Wiebe, a widower Church. Processions (kreat nye who grew up and now lives in khody) around the exterior walls of Gruenfeld and who has maintained the church during the celebration of communication with relatives and Easter were likely part of the friends in Canada. ceremony. Through Walter Wiebe As you take a stroll down the connections were made with the village street today, you will see the executive office of the Conference of line of trees forming an intermittent Mennonites in Canada regarding the pattern unplanned and wishes and request of the Rev. unstructured. The shade and fruit Timophey Maruschkai for a written trees in the front yards of the modest word of blessing and an unpainted homes of the Ukrainian endorsement for the use of the Collective workers are visible. Here building as a church of the and there the distinctive Ukrainian Orthodox community. On architectural styling of former October 5,1993 Helmut Harder, Mennonite buildings can be seen. executive secretary of the Upon reaching the central part of the Conference, conveyed to the priest village, you can see the glimmer of the sincere support of the Mennonite the white walls of the church community in Canada in through the trees as the afternoon "developing the former Mennonite brightens the front facade. As the Church building as a centre for the whole front of the church comes into worship and work of the Ukrainian view, the visitor realizes what an Orthodox Church in the area". In his impressive building it is even today. letter to the priest he ended with the The walls of the building are

Mennonite Life John F r i e s e n 2 1

constructed of brick; the gable ends Icons have traditionally played a have been covered with vertical very important part in the religious wood siding. The decorative round instruction and devotional life of window in the middle of the front Christians of the Orthodox faith.) gable has been removed. The main On Sundays the residents again double front door is centered on the wend their way down the village front facade; it is balanced by the road to the church for their worship two arched windows on either side. service much like the Mennonites of The strong horizontal lines have Gruenfeld did some eighty-five been somewhat diminished by years ago. Today some 20 to 30 replacing the windows with plain inlaid brick. The roof has a covering of corrugated metal, probably installed when the roof was replaced after World War II. The exterior walls have recently received a white coat of paint or white wash which will act as a preservative both for the brick and the mortar. A small inconspicuous cross has been placed on the peak of the roof in the front gable end. A crucifix has been placed on the top of the main arch over the front door. Upon crossing the front yard and approaching the front door, a warm welcome by the priest in his worshiper assemble here on a priestly robe awaits you. He gladly regular Sunday morning; on The invites you into the church to Sundays when special Christian GruenMcl Church participate in worship and receive celebrations take place the number there the personal blessing from the increases to approximately 50. under Soviet control, priest. Note: For additional information Inside the church, the main on the Gruenfeld Mennonite Church 1989. sanctuary is spacious and roomy and the village of Gruenfeld see with no benches for the parishioners, "Against the Wind: The Story of Four as is the normal practice of the Mennonite Villages in Southern Orthodox Church. At the front of the Ukraine (1872-1943)" by John Friesen. sanctuary is the chancel with a A copy of the book can be obtained raised platform reserved for the from the author, 104-1850 Henderson clergy and other church officials. It is Hwy., Winnipeg Man., CANADA here where most of the icons are R2G IP2 for $20 plus $2 mailing cost. displayed. (Icons are devotional paintings or a type of religious representation for which Russia and the Ukraine are particularly famous.

September 1996 7 7

l n early May of 1996 the Laurelville Mennonite Church Center at Mount Pleasant, Pennsylvania, hosted a weekend poetry retreat, "Invoking the Voice," for serious poets and those with a strong interest in creative writing. Laurelville billed the retreat its "inaugural poetry festival," offering time to participants to create new work, share their poems, and confer with working poets. The resource persons were Jeff Gundy, Raylene ITinz-Penner, Scott Holland, and Julia Kasdorf. Poets had prepared workshop sessions on Invoking issues of writing inspiration and technique and met individually with poets to discuss their work; Scott Holland provided continuity for the retreat with th e Voice explorations/meditations on the poetics of culture and religion. Laurelville hopes to make this event an annual affair which draws retreat participants from across the country to come savor springtime in the Laurel Mountains as poetry together they "invoke the voice." The following poems are examples from the retreat booklet assembled by participants.

Another Perspective on Maleness

They arrive nameless and know no gods.

They strangle in sleepers, Fall out of bed, Burn in the sun.

Sleep catches them and they succumb, necks bent double over their naked chests.

They'll pee in their own faces If you let them.

Jennifer Halteman Schrock Columbus, Ohio

Mennonite Life 2 3

First Footwashing

We always washed feet in the left foyer at church on spent mornings between the bread and benediction; downstairs, I watched women shucking legs out of nylons like fresh yellow corn from clinging husks brought inside from burlap strips to rest in water against the kettle sides; then padding upstairs where the basins sat like miniature ponds, round, full, warm, women kneeling and rising from green carpet as rhythmic as their own night breathing.

The first time I wore a covering and drank juice I knew from years of spying to take the ironed cloth and kneel over close bareness of some grandmother, her legs sprouting purple veins before my squinting eyes.

Holding her falling arch in my palm, I felt the chalky flesh of a past I hadn't lived, each liquid handful talcing me closer to whitewashed days of sweat and naked bowing necks.

The waiting and dreamed-of-ritual grace of the slow and spooning baptism of toes, sloughed into my pooling memory, and I pulled the white towel over whiter skin, over toenails, knuckles, hair, and ankles.

Valerie Weaver Scottdale, Pennsylvania

S E I’ T E M HER 1 9 9 6 2 4

M he Mennonite Arts Weekend held in Cincinnati, Ohio, February 2-4,1996,T included a visual arts exhibit with thirty small works, none larger than 8"xl0". The Cincinnati Mennonite Fellowship sponsored this biennial event. Cheryl Pannabecker, Mahlon Schmucker and Merrill Krabill were among the 18 artists represented. Cincinnati Mennonite Arts Weekend 1996

Cheryl Pannabecker, Cincinnati, Ohio Annunciation Scene/'ceramic and mixed media

M I: N N O N I T E LlPC 2 5

:

Mali Ion Schmucker, Wooster, Oliio Jesus Talks to the Homan at the Well /welded metal

S ei- t e m n e k 19 9 6 1 2 6

Merrill Krabill, North Newton, Kansas Embryo Series /ceramic and mixed media

M E N N O N i T E Life 2 7

Did they grow wheat, or what?

Sometimes I think I see their stubble in my eyes when I make my face into what is now more smooth than their rugged faith was then, by What Did They all accounts. Grow? Are they, being dead, still growing, or what? P e er E d i g e r Sometimes I think I hear their footfalls in my feet when I walk the path into my muscles which are now less limber than their souls were then, by all that counts.

Are they, whose time is up, still running, or what?

Sometimes I think I hear their fire in my soul when I sing my voice into the choir singing songs of heaven where their souls went singing as their bodies burned, on His account.

Are they, with voices stilled, still singing, or what?

Peter Ediger Las Vegas, Nevada

Sept em b e r 19 9 6 2 S

Gregg Luginbuh], Blulfton, Oliio Jonah/model, 1996/bronze/19 3/4”x5”x8”

Jonah is seen in deep personal and spiritual confusion—floating, buffeted by currents and breakers, sinking, submerged, part human and part fish. Fetal, hands clasped and drawn inward, he laments his weakness and loneliness, thanking God for mercy and salvation. Waves formed by the motif of Jonah's hair, tangled with seaweeds and sea animals, buoy a playful orca. Jonah's deliverance is depicted as an acrobatic spiritual resurgence. The open figure's leap and reach are juxtaposed with the cruciform fluke of the whale.

Mennonite Life 2 9

Old Flemish congregation in Danzig. This is, as far as we know, the only extant copy of this book. The copy purchased by the MLA is the copy i M - he Mennonite Library that was used by Isaak Peters to and TArchives at Bethel College has produce a German translation, Ein not consistently published a Fundamentbuch der christlichen Lehre newsletter reporting activities and (Elkhart, IN: Mennonitische ongoing projects. There have been at Verlagsanstalt, 1893). least two different newsletters in • In March 1995 a set of diaries past years. A Grain of Dust from a of H. R. Voth, an early General Musty Corner was an unattractively Conference missionary to the News from the titled news sheet of which only two Cheyenne and Arapaho in M ennonite issues survive: September 1953 Oklahoma and to the Hopi in ("second grain") and February 1955 Arizona, were donated to the MLA Library and ("third grain"). A more hopeful title. by his daughters. The diaries cover Gleanings from the Threshing Floor, ran the years 1877 to 1930. The MLA Archives from April 21,1976, to April 1989. already had a substantial Now we have decided to make use amount of Voth's papers of the pages of Mennonite Life for and photographs, reporting of occasional library and including diary volumes archives news concerning new from the 1890s; his Hopi acquisitions, personnel changes, materials are the single special projects and events, and most frequently used whatever else might be of interest. collection at the MLA, being of considerable • Olivia Bartel, a recent Bethel interest to researchers graduate in music and German, outside of Mennonite began work in August 1996 as circles. The Voth diaries library assistant. She replaced Kevin from the 1890s, his first Dyck, who worked in the position term as missionary to the from August 1994 to August 1996 Hopi, have been transcribed by MLA and has now moved on to graduate library assistant Kevin Dyck from school in philosophy at the the handwritten originals into a University of Kansas. Continuing more readable, computer-printed personnel include John D. Thiesen, form. Additional diary transcriptions archivist; Barbara A. Thiesen, will be done in the future, although librarian; Rosemary Moyer, Voth's use of a German shorthand photograph archivist; and volunteers system during much of the 1880s Stan Voth and Ruth Unrau. poses an obstacle. After some • Among the more interesting extended investigation, we finally recent acquisitions are a copy of concluded that Voth used the Stolze Georg Hansen's Ecu Fondament-Boek shorthand system, which was widely der Christelyke Leer (Amsterdam, used in mid-nineteenth century 1696) which we purchased in May Germany. 1995. Hansen was the elder of the • In August 1996, about 15 cubic

S I-: I’ T n M ü E r 19 9 6 feet of records were transferred to the MLA from the former Bethel Deaconess Hospital of Newton, Kansas. Bethel Hospital had been run by the Western District Conference of the General Conference Mennonite Church from its founding in 1908 until its merger with another church-owned hospital in Newton in 1988. • We recently received a copy of the GRANDMA vol. 1 CD-ROM disk from the California Mennonite Historical Society. The acronym stands for "Genealogical Registry and Database of Mennonite Ancestry." The disk contains a genealogy database of 135,482 names, mostly from the Dutch- Russian stream of Mennonites, in GEDCOM and Brothers Keeper formats. In addition, it contains a database of ship passenger list information for Mennonite immigrants from 1872 to 1904, including 14,220 names, in the same file formats. It also includes scanned images of the record book of the Rosenort church in Prussia and of maps from Mennonite areas in Russia and Prussia. This new tool for Mennonite family history research, although it has some weaknesses such as inadequate documentation of sources, foreshadows significant changes in how Mennonite historical research will be done in the future. • The MLA has had a World Wide Web since November 1995. We were the first Mennonite archives or historical library to put up a web page. http://wwmbetliclks.edu/seroices/mlnl Book Re v i e w s 3 1

John K. Sheriff and Heather matters in all walks of life. Esau, eds. A Drink from the Stream. Photographs and brief biographies Vol. 2. North Newton, KS: Bethel preceding each essay share personal College, 1996. Pp. 272. ($18.00 — and professional information about paperback) ISBN 0-9630160-8-3 the authors. While this review can't address A Drink from the Stream, volume each essay in the volume, I'll 2, is a collection of twenty-three new mention a few that emerged as my essays written by Bethel College favorites and use them to point out faculty and staff. In addition, it several themes and trends in the contains five essays held over from collection. (I'll also apologize in the first volume as those "that advance to those wondering how I teachers especially like to teach and could single out this or that essay students enjoy reading" (Sheriff, while neglecting their own Book Reviews Foreword). favorites.) Many of the essays In the Foreword, co-editor John explore an author's personal Sheriff explains that "the essays and connection with his or her academic brief biographies in this collection discipline. Of these. Brad Born's offer a taste of the spirit, vision, "Trumpet Lessons," Raylene Hinz- dedication, scholarship and good Penner's "Northern Lights," Duane humor that give Bethel College its Friesen's "Living on the Boundary," unique identity and energize those and Daniel Quinlin's "The Language who 'drink from the stream' of of Learning" are especially notable. learning and faith teeming in this Other essays introduce readers to place." That about sums it up. The some critical question of the essays do not speak with a single discipline. For example, Don voice or focus on a single theme. In Lemmons asks the question, "Is many cases, they allow authors to Physics Multicultural?" and A. demonstrate the sort of critical issues Wayne Wiens offers "A Celebration and approaches to critical thinking of Genetic Diversity." Some pieces common to their disciplines. In demonstrate the kinds of writing others, they let authors reflect on central to the authors' academic their relationship with their disciplines. Examples include disciplines. The result is a collection historian Keith Sprunger's article on of special interest to the Bethel Mennonite historian C. Henry Smith College community and of general and literature scholar John Sheriff's interest to everyone interested in explication of a short parable. It's liberal arts education. also refreshing to see members of Like its predecessor, A Drink one academic discipline writing in from the Stream, volume 2, was the style of another. For example, commissioned as a text book for Arnold Wedel, Professor Emeritus of Bethel College's first-year the Mathematics department, composition classes. It's ideal for combines a fascinating biography of this purpose because it models a Polish mathematician Stefan Banach range of styles and includes essays with personal reflections on Wedel's on various academic topics but own visit to Poland. mercifully without the jargon too The collection also features a often associated with academic wide range of writing styles. Les writing. By including essays from Goerzen's "A Winding Stairway" across the curriculum and from stands out for its narrative voice; outside the traditional academic Fern Graber's "Journal of a Nursing disciplines, A Drink from the Stream Professor" is written, as its title reminds students that writing suggests, as a series of journal

September 1996 3 2 Boo k R e v i e w s

entries, and Ami Regier's "Critical John D. Rempel, The Lord's and Cultural Work" uses the Supper in Anabaptism: A Study in the structure of episodic travel writing; Christology of Balthasar Hubmaier, essays by Wynn Goering, Dwight Pilgram Marpeck, and Dirk Philips. Krehbiel, Dwight Platt, and John Scottdale, PA: Herald Press, 1993. Sheriff—among others—were first Pp. 272. ($29.95) ISBN 0-8361-3112-6 presented as public talks. Some pieces offer more than just prose In this study, Rempel text: Hinz-Penner's "Northern investigates a central theme not only Lights: and Marla Krell's "Cross in Radical Reformation theology, but Praying" include poetry; Merrill in the theological conflict of the Krabill illustrates "Thoughts about Sixteenth Century as such. One of Art" with photographs of his own the earliest and most divisive issues work. in that larger conflict, it should not Sheriff has expressed his hope be surprising to discover that the that the second volume contains three "representative" radical more humor than the first. A theologians selected by Rempel did definitely lighter tone flavors such not agree on all points either—what essays as Kathleen Regier's three theologians ever have without "Memories of Harvest" and Marla being coerced by the state? Rempel Krell's "The Pulpo," a narrative of a appears to have chosen his trip to Italy. "representatives" simply on the So, why would this collection basis that they wrote quite appeal to anyone not associated with extensively on the topic. The three Bethel College? As I showed it to are: Hubmaier, Marpeck, and Dirk colleagues at my Lutheran liberal- Philips. arts college, they were interested less Rempel sets his discussion of the in the content than in the structure eucharistic theology of the above and idea of the volume. theologians into the context of the Composition programs tension between their Christology elsewhere could use A Drink from the and their ecclesiology, the Stream as a model for producing celebration of the eucharist beim; the their own essay anthologies to point at which the risen Christ showcase writing from across-the- communes with His body, the ctirriculum and from within each Church. It is already at this point institution's academic community. that it could be argued that Rempel One observation that several does not place enough emphasis on colleagues made, however, was that the nature of the latter as understood local politics would stymy efforts by our three theologians, for the first to solicit essays that would be "wheat and the tares" model of the subjected to classroom scrutiny and territorial church nearly necessitated then to select pieces representative of some form of objective grace in the institution. That Bethel was able "sacraments" such as baptism and to avoid such conflicts is indeed a the eucharist. Proclaiming a tribute to its community spirit. "believers' church" based upon A Drink from the Stream, vol. 2, regeneration (conversion)—neither has limited distribution. Copies are of which words appear in Rempel's available from the Bethel College index—focuses God's grace at the bookstore (316-284-5205) for $18 moment of the transforming divine- (including shipping). human encounter in which faith has its origin, and creates a very David Sprunger different context for the celebration Concordia College of the eucharist in the body of Moorhead, Minnesota

Mennonite l i I- E Book R e v i e w s 3 3 believers. In the context of the above themselves by oath to Christ and the tension, then, Rempel is much more faith. It appears that Tertullian was interested in the relationship of these the first to introduce the term into radicals' eucharistic theology to their theological discourse, and he did so Christology than he is to their in precisely the same sense: a ecclesiology. sncrmnenhim being an oath of loyalty This is nonetheless an excellent Roman soldiers swore to their study on a long neglected topic that sovereign. A close reading of demonstrates how the above Tertullian's writings, and those of theologians—especially Hubmaier— Erasmus, might have added to sought to divorce themselves from Rempel's discussion of Hubmaier's the transubstantiation theology of theology of the eucharist. Tertullian, the Catholic Church on the one incidentally, may have played a very hand, and the Spiritualism— significant role in Anabaptist especially Marpeck and Philips—of theology; he certainly did in terms of Schwenckfeld and Franck on the their understanding or baptism. other. In this respect, Rempel's study Marpeck's theology presents a helps to clarify the lines dividing the different context and different various Radical Reformation parties problems. Here the context is the even though he buys into the dialogue between Schwenckfeld the polygenesis thesis. Hubmaier, Spiritualist, who rejects all according to Rempel, being more "material" aspects of the eucharist, concerned with the Catholic position and Marpeck who wishes to retain at which had obliterated the lines least some of them. Schwenckfeld dividing res from sigmmi (the essence goes so far in this direction as to from its representation) in the deny the human nature of Christ's eucharist, but also rejecting the est- physical body: for the "material" significat (symbolic) interpretation of cannot mediate Spirit. Marpeck, Karlstadt and Zwingli, argued that however, insisted that Christ's the Spirit rather than the Son is the humanity had been glorified and divine presence in the church since had not lost its human nature. This Christ's ascension. Therefore, in glorified Christ in his transfigured Hubmaier's theology the church body is not present in the Supper. takes Christ's place—is His body—in Nevertheless, Christ is present in the world and celebrates the "both natures united in the Holy eucharist as an act of obedience to Spirit." In his humanity, Christ previously given grace: "it becomes continues to work outwardly; in his a mutual act of love on the part of divinity he works inwardly as Spirit. the community toward its members The ceremonies as outward signs are and the world." therefore important even though Some of the quotations from they do not mediate grace. Hubmaier's writings (such as the Dirk Philips was heir to a view one at the bottom of p. 47), make it of Christ mediated by Melchior apparent that while Hubmaier does Hoffmann very much akin to that of not reject the term sacrament, he Schwenckfeld. This predisposed him interprets it differently—as a to a Spiritualistic interpretation of "commitment by oath and a pledge the eucharist. But his later encounter given by hand, which the baptized with Sebastian Franck forced him to one gives to Christ." This is also the a new "defense of the outwardness way Erasmus used the term, and it of the Christian life." But this led him to suggest that children be defense could not be based on his instructed in the faith at age 12 or so Christology; rather, it was based on and then be asked to commit his view of the visible church. The

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two positions, Rempel argues, were his final chapter, Rempel omits to never integrated by Philips. mention the Schleitheim Confession Valuable as the study is, there and the songs of the Anabaptists as are certain deficiencies that must be sources for an Anabaptist view of the pointed out. First and foremost is the eucharist. Wachernagel, for example, fact that the name of Erasmus is in his Das Deutsche Kirchenlied, mentioned only once and then not in presents us with at least two any important context. And yet, as Anabaptist songs dealing with the one reads the writings of the radicals Lord's Supper: 1) Warer Verstand it has to become apparent that von des Herren Nachtmal; and 2) virtually everyone in those early Vom Misbrauch des Nachtmahls. years of the Reformation read The Ausbund could probably present Erasmus' Latin translation of the us with yet other songs dealing with Bible with its Greek original; that the topic. Here one might really get a they used his Annotations, published sense of the extent to which the ideas in various editions from 1516 of Hubmaier, Marpeck, and Philips onwards; and that they read his on the eucharist were representative paraphrases of the various books of of what was believed in early the New Testament beginning with Anabaptism, or whether they were the Gospels in 1522 and Acts in 1523. merely theological discourses with At the same time. Platonism and little relevance to the ordinary Mysticism had much in common, follower within Anabaptist ranks. and what Rempel calls Spiritualistic One last thing should be influence may well have come from mentioned. It is a mistake to accept Erasmus. It is not accidental that Joseph Lortz's description of the both John Tauler and Petrarch could transition from Middle Ages to appeal to the same Platonic Renaissance and Reformation. Augustine as the authority for their Having studied with Lortz for two argument for a "divine spark" years at the Institute for European within—the fount of both mystical History in Mainz, Germany, I speak and humanistic positions. Denck is from experience. Especially his the classic example in the Radical categories of "subjectivism, Reformation to meld the two spiritualism, and laicism" have long intellectual traditions. No wonder since been superseded since they Pietists as well as Rationalists have were clearly drawn from his Catholic been attracted to him. Not perspective. As Calvin pointed out everything that resembles in his famous letter to Cardinal Spiritualism, especially in Zurich, Jacopo Sadoleto, the Catholic Church has to come from Karlstadt or was as "subjective" and Thomas Muentzer. Indeed, the way "spiritualistic"—institutionally in which Hubmaier, Grebel, Mantz, speaking—as any Spiritualist. Marpeck, Menno, Dirk—yes, even Corporate subjectivity is every whit Bernard Rothmann—interpret as subjective as individual Christ's Great Commission with its subjectivity; and a great deal more implications for their view of tyrannical. baptism and the church, comes straight out of Erasmus. The view of Abraham Friesen Anabaptist origins from this University of California, perspective may well deal the Santa Barbara polygenesis thesis a mortal wound. Furthermore, in his attempt to set the above views of the eucharist into the larger Anabaptist context in

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Jacob W. Elias, 1 mid 2 writer's mind. Anyone using this Thessaloninns. Believers Church Bible commentary should not overlook the Commentary (Scottdale, Pa.: Herald "Essays" section at the end of the Press, 1995). Pp. 400. ($19.95 — volume. In it the author discusses paperback) ISBN 0-8361-3698-5 methodologies as well as general and specific background to Paul's The letters from Paul to the letters to the Thessalonians. Along church in Thessalonica give us many with a good bibliography this insights into issues and challenges section gives the reader tools to dig facing first century Christians. Jacob even deeper in search of biblical Elias encourages us to "eavesdrop" understanding. "Eavesdropping and on these conversations. The idea of digging" are two responses to the listening in to the conversation is an text to which Jacob Elias challenges appropriate metaphor as he us. His commentary makes both of discusses how the themes that Paul these responses possible. addresses have been echoed throughout church history. He also Steve Yoder, Associate Pastor includes many practical applications Bethel College Mennonite from the text for today. Elias meets Church the challenge of any Bible study: to North Newton, Kansas bring the old conversation into a new context in meaningful ways. We listen in to the old conversation so that we may hear God's word for us E. J. Furcha, trans. and ed.. The today. Essentinl Ccirlstadt: Fifteen Tracts. Elias's concern for the church (Classics of the Radical Reformation; today comes through most clearly in 8) Scottdale, Pa.: Herald Press, 1995. the sections "The Text in the Life of Pp. 449. ($49.95) ISBN 0-8361-3116-9 the Church." He often draws from his experiences in ministry as well as Andreas Bodenstein (Carlstadt) from other Anabaptist sources to from Karlstadt was a professor at the give good applications to the text. University of Wittenberg and Pastors and lay leaders will find his Luther's colleague during the early comments useful in areas such as years of the Reformation. Carlstadt sexuality, holiness, grief, suffering, was second only to Luther in the and discipline. He challenges us to a number of tracts he published in the healthy balance between progressive opening years of the Reformation. and conservative impulses at work After 1522 Carlstadt and Luther within the church today. The came into conflict and Carlstadt traditions and practices of the past moved into the Radical Reformation. should serve as a foundation for Carlstadt disagreed with Luther over seeking new avenues of involvement the speed with which images should in our world today. The commentary be removed from the churches and is written in readable language. It the traditional Mass abolished. will be found useful by both trained Carlstadt denied Christ's "Real and those with limited training in Presence" in the Lord's Supper. biblical studies. Carlstadt began to dress in simple The author's use of sentence- peasant clothing and he rejected all flow diagrams helps to open of his academic honors, including his meanings in the text. The diagrams title of "Doctor." Carlstadt tried to are relatively simple and compact create his own version of the with the purpose of showing the Reformation in the town of flow of ideas and logic in the Orlamiinde, but he was forced to

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leave because of pressure from references was less strong. One Luther. Although Carlstadt was not glaring error was the identification an Anabaptist, he questioned infant of a reference to Pope Gregory and baptism and influenced many his saying that images were the Anabaptists, such as Conrad Grebel books of the lay persons (p. 106). and Melchior Hoffman, as well as Furcha incorrectly identified Pope other figures in the Radical Gregory as Pope Gregory VII (1073- Reformation. 1085) (p. 405, note 10; p. 411, note Carlstadt's works are not easy to 27); Carlstadt was referring to a find even in sixteenth century saying of Pope Gregory I the Great German versions, so Ed Furcha's (590-604). In another place Carlstadt translation of fifteen tracts by complained about people going on Carlstadt is especially welcomed. pilgrimages to "Rome, Jacob, and The Essential Carlstadt contains a Jerusalem" (p. 92); the reference to good cross-section of Carlstadt's "Jacob" should have been translated writings; the translations are both as "Santiago." This reviewer could accurate and readable. The selections add one correction to the biblical cover a wide range of topics and references. Carlstadt referred to the contain both devotional works and Thessalonians searching the polemical writings. To the modern Scripture to verify what the Apostle reader, Carlstadt's 1522 tract, "On Paul had preached to them (p. 91); the Removal of Images and That Furcha identified this as a reference There Should Be No Beggars among to I Thess. 5:21 (p. 404, note 46) when Christians," may at first seem to be it is almost certainly a reference to an odd combination of iconoclasm Acts 17:2. and poor relief, but for Carlstadt the These mistakes are rather minor poor are the true "images" of Christ and do not really detract from the therefore money should not be spent quality of this translation and the on the false "images" or icons. usefulness of this book for students Furcha achieves a well-balanced, of the Reformation. Moreover, nuanced translation of the term Carlstadt's biblical arguments for Gelassenheit, a central concept of helping the poor or his justification Carlstadt's devotional works. The of his simple life style will have a word Gelassenheit was borrowed certain timeless appeal. from the fourteenth century German mystics and it meant the Roy L. Vice replacement of self-will with the will Assoc. Professor of History of God in one's life. Other works by Wright State University Carlstadt were contributions to the Dayton, Ohio great debates of the early years of the Reformation, including discussions on the validity of clerical vows of chastity, the cult of the Horst Gerlach, Mein Reich ist Saints, and the nature of Christ's nicht von dieser Welt: 300 Jahre presence in the Lord's Supper. Amische '1693-1993. Carlstadt frequently quoted Kirchheimbolanden: Gerlach, 1993. from the Bible very freely or Pp. 272. inaccurately and Furcha has done a good job of explaining the biblical Mein Reich ist nicht von dieser references in his notes to the texts. Welt was written by Dr. Horst Furcha's explanation of the historical Gerlach to help commemorate the context of the works and 300-year history of the Amish. identification of various historical Gerlach, a retired history instructor

Mennonite Life Book R e v i e w s 3 7 living in the village of Weierhof, life in America. Although the history Germany, has authored several of the Amish in America is not previous works related to Mennonite limited to the final sections of the history. In this particular volume the book, earlier references are presented author sketches the European origins in an anecdotal, stream-of- of the Anabaptists before moving consciousness fashion, rather than in into the actual 1693 schism involving a systematic manner. An illustration Jakob Ammann which led to the of this style is the author's historic development of the Amish. discussion of the Schwarzentruber The major contribution of this family in Waldeck, Germany, with a volume to Amish, Mennonite and digression describing his own 1988 Anabaptist history lies in its visit with bishop Clayton presentation of many obscure Swartzendruber at Christopher Dock primary sources gathered from Mennonite School. church records, historical archives Most disconcerting to this and personal collections. The reviewer were the numerous errors drawings, photographs, charts, contained in this volume. Although receipts and other records selected the author begs the reader's from state and city archives present a forgiveness for errors that may exist comprehensive history of the Amish in this self-publication, the lack of in various European locations. The careful proofreading and the history of Amish congregations that subsequent errors cause the careful were located in Alsace, Lorraine, scholar to question the historical Luxemburg, Saarland, the Palatinate, accuracy and credibility of the entire Hesse, Baden-Württemberg, and volume. The errors range from Bavaria is traced in such detail as to spelling (Iniana instead of Indiana provide both the historian and the on p. 4), to dates (1683 in the table of genealogist, fluent in German, with contents, 1663 on page 23, instead of valuable insight into the life of these the correct 1693 date of the schism), diverse congregations. Of particular to organizational (the author moves interest to the genealogist is the from point 1 to point 3 on page 23), inclusion of the history of traditional to factual (one citation indicates that Amish families and their settlements Christian Schlabach came to Lohe or farms. In many respects this around 1720 and had at least 5 sons, volume is a history of the Amish in when a family tree compiled in Europe. The author traces the Germany and in the reviewer's evolution of the Amish in a possession indicates 1735 as the date European context—development, and lists 8 sons). practices, emigration, assimilation, This volume best serves the and finally, dissipation. Evidence is initiated reader who is capable of provided of the continued influence appreciating and using the breadth of the Amish upon church and of material presented for further community life even after the research, rather than the uninitiated disappearance of individual who might be confused by the congregations. seeming lack of narrative thread, Perhaps most surprising to this unique lay-out of the volume and reviewer is the limited coverage the author's digressions into a allotted to the Amish in America, 15 favorite topic, World War II. pages, especially since the rather Regardless of the criticisms cited, the folksy cover design—Fraktur, a barn author should be commended for his raising, a ship crossing the Atlantic attempt at drawing together so in 1752 and a covered wagon many strands of Amish history destined for Ohio—depicts Amish within the European context and

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making them available to others extension of the Dunker movement. interested in the origins, life and Most of the changes and issues are contributions of the Amish. easily recognized by Mennonites— such as in attitudes about dress, Merle Schlabaugh temperance, military service, Associate Professor of German ordinances, salaried ministry, higher Bethel College education, missions, revivals, church discipline, musical instruments, and holding public office. Bowman acknowledges his Carl F. Bowman, Brethren Society: biases about the old Brethren. Since The Cultural Transformation of a Donald Kraybill was his mentor in "Peculiar People." Baltimore: Johns college, I chidingly place Bowman in Hopkins University Press, 1995. Pp. the Kraybillian golden rule school of 491. ($65.00) ISBN 0-8018-4904-7 sociology, one which wishes to understand the Amish and other A Mennonite, who was raised in plain groups as we would want the Shenandoah Valley where folk others to understand us. I have often could observe their neighbors across imbibed the same spirit in reaction to the hills, once shared with me a the propensity in Brethren circles to warning he received from his elders: confess the sins of our grandparents "See those Brethren. They used to be instead of our own. However, such like us. Watch out or you are going an attitude can easily disregard data to be like them!" Written by one who and history which might cast a more retains Dunker roots in this beautiful negative light on our forefathers. valley. Brethren Society deals with the Some critics of Bowman's same enigmatic phenomena. How analyses wish that he might have and why would a later Anabaptist extended the same empathy to some Gemeinschaft assimilate faster than of the twentieth century agents of its Amish and Mennonite cousins? change. Though he did not Carl Bowman is better in demonize those who led efforts for delineating the how than in change, he obviously holds them answering the why of this puzzling responsible for our loss of identity, question. It is evident that he wants unity, and manifestations of to challenge all of us to discern why nonconformity. we are where we are today. Wiry do I have the most difficulty with we struggle as we do with a sense of the way Bowman appropriates the lost identity? He does this by sharing time line of Brethren history. He data and reflections from his takes less than one-fifth of his book, extensive historical research and the first ninety-two pages, to give an sociological questionnaires. Unlike overview of traditional Dunker many sociological tomes, his literary culture from 1708-1850. Such can be style is superb. The book reads like justified because the preponderance an engaging novel. Analytical of his research was devoted to sentences are cleverly crafted, often changes in the last part of the beautifully stated. This substantive nineteenth and first half of the scholarly book is being widely used twentieth century. His extensive in church school classes and surveys of grass roots Brethren were favorably received by various not done until recent decades. groups in the church. The problem emerges when he His work focuses most intensely formulates the essence of who the on twentieth century changes in the Brethren were in the 1850s as the Church of the Brethren, the largest primary paradigm from which to

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narrate Brethren change. In doing so, with many manifestations of he minimizes more than I do how acculturation. We lost over a much nineteenth century Brethren hundred congregations in Kentucky had deviated from their colonial and neighboring states to the progenitors. Brethren who were Campbellites. Sizeable numbers in immersed in mystical pietism with North Carolina, Missouri, and other emphases on the inner light were states of the far west defected or culturally transformed to become were expelled by the Brethren more evangelical and legalistic. because of their universalist Increasing numbers constrained sentiments. house church informality to be In the 1850s Henry Kurtz replaced by rules of order in new compiled the first collection of meeting houses. Participation by Annual Meeting decisions in what colonial Brethren in civic and he named The Brethren Encyclopedia. ecumenical affairs diminished on the Both the kind and frequency of the American frontier. The same issues they dealt with reveal both dynamic abated participation by disobedience to and changes in women in worship and other lifestyle and doctrinal decisions. In Christians in the Love Feast. his introduction Kurtz describes the Simplicity of dress of the early varieties of Brethren in their Brethren was replaced by an attitudes about the minutes. He insistence on conforming to an wrote that some regard the minutes established order. For many Brethren as sacred and binding laws of God. baptism was transformed into a This view was embodied by the Old salvation rite, an insurance policy for Orders who in 1881 formed the Old eternity more than a beginning of German Baptist Brethren. He added discipleship and ministry with that others regard the minutes as others in the community of faith. little more than the vain traditions of However, it was logical for men. These constituted the later 1882 nineteenth century Brethren, who Progressive Brethren. What were scattered in the western surprised me most in Kurtz's movement, to embrace outward analysis was his own view of the symbols of identity. Caricatures of Annual Meeting minutes. In stating sectarian withdrawal are not fair as that they were neither laws of God the Brethren were busy forming new nor mere traditions of men, he communities and evangelizing their defined them as "a solemn act of neighbors through love feasts and renewing our covenant, into which school house debates. Many settled one of us entered when we made a literally in the wilderness. But they public confession of our faith." were a part of the epochal expansion Though he no doubt held to and development of a new nation. communal disciplines more than And we can be proud that they contemporary Brethren, his analysis refused to kill native Americans and may be proleptic of the present constituted one of the first anti­ status of Annual Conference slavery groups. decisions. In the twentieth century, By overlooking substantive conference actions have generally changes before 1850, Bowman may not been binding. At the same time lack a realistic assessment of his they are not easily dismissed by beginning paradigm. Brethren had serious members as having little already been tossed to and fro by importance. Rather, in voting, many winds of doctrine, including listening, speaking in the context of premillenialism, "methodistic worship and many unifying events. tendencies," and revivalism along Brethren air differences, celebrate

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agreements, and commit themselves philosophy of the educators. In fact, to processes which strengthen their many of the early Brethren were covenant to remain together. simple peasants. Nevertheless, Though there remain Christopher Sower, Jr., a Brethren continuities. Bowman discerns major elder and publisher of German cultural transformations in books and educational materials, departures from our heritage was very much involved in public emphases of obedience, affairs. Though the nineteenth accountability, separation from the century educational pioneers world and a biblical hermeneutic overdid it, there was some which sought to discern the mind of justification in citing the activity and Christ. He illustrates this by beliefs of early Brethren to support featuring the life and ministry of more progressive programs. Martin G. Brumbaugh (1862-1930). Likewise, Bowman echoes Brumbaugh wrote the first contemporary Brethren substantial history with historiography in challenging interpretations congenial to changes Brumbaugh's affirmation of "no advocated by progressives. Gaining force in religion" as a basic widespread recognition from presupposition to Brethren life and involvements in educational thought. Even more questionable has endeavors, Brumbaugh was elected been how this motto along with governor of Pennsylvania in 1914. noncreedalism has been Many Brethren were concerned that appropriated in the twentieth Brumbaugh defied historic Brethren century. Originally the aphorism, if rulings against holding public office used at all, constituted a rationale to which required him to draft Brethren justify a church born in civil men and oversee production of disobedience to a state which military supplies during World War enforced absolute conformity to the I. Many others admired a brother established church. Bowman who attained high office, who had identifies it as a phrase which been active in supporting missions, affirmed principles of religious and after leaving public office freedom and separation of church returned to serve the Brethren and state. In the twentieth century through a second term as president the saying has been used to contend of Juniata College. that every Christian should not be Brumbaugh articulated a subject to anyone or any belief that philosophy of history which was shackles individual conscience. The popular with pioneer Brethren early exterior emphasis has been educators. They believed most used to espouse individualistic colonial Brethren to be educated, discernment apart from others and active in civic affairs, and involved the glorification of diversity in the in establishing the first Sunday community of faith. Schools. Persecution and westward Again, Bowman's critique movement led to wilderness induces me to critique this now manifestations of sectarian standard critique. It is true that "no withdrawal. They preached that force in religion—noncreedalist" progressive changes such as stances were in reaction to the state's educational enterprises could restore enforcement of religious and the cultural sophistication of the first ecclesiastical uniformity by Brethren. persecuting those who formed I have identified with the volunteer communities of believers. revisionist historiography which has In addition to their reaction to the critiqued the oversimplified state, however, Pietists advocated

M e n n o n i t e Life Book Re v i e w s 4 1 persuasive love as the way to deal which violate the "no creed but the with religious disputes. In their New Testament" affirmations of our milieu they exhibited unusual heritage. Brethren attracted to liberal openness to reform movements and liberation theologies have within Roman Catholicism and the discerned congenial heritage Reformed tradition, and their own emphases in the focus on the life and Lutheran tradition. Stephen teaching of Jesus and compassionate Longenecker in a recent book, Piety concerns for justice for the poor. And and Tolerance: Pennsylvania Genua)! some have been guilty of distortions Religion, 1700-1850 (Scarecrow Press, that translate our noncreedal 1994), substantiates how early heritage "into an ultratolerant and colonial Brethren along with many individualistic discipleship, totally others in the pluralized devoid of personal or collective commonwealth contributed to the coherence" (p. 416). American idea of tolerance. I believe A superb sociologist, who strives there is evidence that convictions to be as fair as possible, Bowman applied to exterior forces were quotes articles for and against embodied in their inner and changes from disparate voices from congregational lives. Discipline was the historical past. In his final both justified and carried out in the chapters, however, some of his own spirit of love. When Brethren were biases are honestly stated. In some not clear about biblical directions, instances his own concerns are they were to bear with one another revealed in his selectivity of quotes. in patience and love. This was especially true in the way For this reason I believe that he dealt with the 1979 Annual Bowman's assertion that "the Conference document on "Biblical reconstitution of Brethren culture ... Inspiration and Authority." was not the work of conservatives; it Endorsed by an overwhelming vote was the handiwork of twentieth- of the delegates, the paper century liberal modernism" (p. 405) reaffirmed "our historic at best represents half the story. understanding of scripture as the Some of the changes were likely due infallible rule of faith and practice." to the legacy of the love theology of A later section entitled "Holding the Pietists, applications of the idea One Another in Love and of religious freedom leading to less Fellowship" was added because the coercion in congregational life, and committee discerned that the church the desire to "do good unto all men" was far from agreement on issues (see early Brethren card, p. 187). related to biblical inerrancy. And might some of the blame or Appendix A of Bowman's study credit for change rest with is entitled "A Chronology of conservatives who often engaged in Change." The following last entry of discipline without love and the four pages of dates and changes "neglected the weightier matters of was derived from the above the law: justice and mercy and faith" conference action: (Mt. 23:23)? Bowman does grant that 1979 Annual Conference paper both conservatives and liberals have on biblical Inspiration and authority acculturated, though to different embraces diversity as God's pattern influences. Some conservatives, who in creation and endorses "unity in logically have been attracted to diversity" as a basic Brethren fundamentalism and evangelical principle (p. 423). theology because of the emphasis on On page 363 Bowman had biblical authority, have espoused earlier made the case that Brethren rigid dogmatic doctrinal schemes had shifted from finding "unity in

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similarity" to proclaiming "unity in strongly influenced by Quakers and diversity" by giving extensive others to imbibe liberal motifs quotes from the final reconciling described by Bowman though from efforts of the conference paper. He my perspective savored with a failed to emphasize a decision that strong Dunker flavor. As is true of represented a remarkable consensus most movements and persons, the relating to biblical authority. He above story reveals how strengths granted that the statement conceded can easily become liabilities. that "Christian freedom does not The above hunches may imply an unchecked individualism." augment historical interpretations of But he ignored and deleted the Mennonite-Brethren relationships. In strong Anabaptist correction that colonial America (1720-1776) many followed: Mennonites converted to the new However, Christian freedom zealous group; in the early decades does not imply an unchecked of the twentieth century, many individualism. Our Anabaptist Mennonites transferred their heritage teaches that no one enters membership so they could retain the kingdom apart from brothers basic values in a less restrictive and and sisters. It is within the disciplined community; in the last community of believers and for their few decades, many Brethren, upbuilding that the Spirit is given, especially younger members like and those who walk in the Spirit are Carl Bowman, have been attracted called on to work toward " ... being to, some converting to Mennonite in full accord and of one mind . .. to congregations, because they have have this mind among yourselves, found greater faithfulness to the way which you have in Christ Jesus ..." and authority of Jesus and Philippians 2: 2, 5 expressions of communitarian I believe that this passage offers ecclesiology. a balance Bowman seems to affirm In spite of my reservations about in his concluding chapters. 1850 normative Brethrenism, In light of my responses, I will Bowman's extraordinary, well attempt to risk a few reasons why written and researched book, will Brethren have assimilated more than likely serve for decades as a rich Mennonites. My incomplete resource. It will help Brethren historical hunches are as follows: discern how to hold fast to what is from their beginnings Brethren good while maintaining openness to imbibed a Pietist love theology that the new as we continue together to was destined to soften and erode test new winds of doctrinal and church discipline; bad experiences cultural intrusions by the Bible, our with creeds conditioned Brethren to tradition, and the mind of Christ. maintain an uneasiness about adopting even confessions of faith Dale W. Brown common with the Mennonites; Young Center for the Study of lacking the severity of persecution Anabaptist and Pietist Groups and memories of the same, Brethren Elizabethtown College, have never been as suspicious of Pennsylvania culture or mainline Protestantism; the heritage of early universalist tendencies have led Brethren to lack realistic views of human nature. Donald R. Fitzkee, Moving Moreover, influential twentieth toward the Mainstream: 20th Century century Brethren leaders such as M. Change among the Brethren of Eastern R. Zigler and Dan West were Pennsylvania. Intercourse, Pa.: Good

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Books, 1995. Pp. 347. ($9.95 — and Donald Kraybill in a paperback) ISBN 1-56148-170-X comparative study of the Church of the Brethren, Lancaster Mennonite As one who is interested in Conference, and Old Order Amish cultural and religious changes, I am congregations in Lancaster County. particularly appreciative of Fitzkee's The earlier study asserted that in the analysis of the Church of the late 1800s, the above three groups Brethren experience in Eastern were so similar as to be practically Pennsylvania. In the Foreword, indistinguishable to the average Donald B. Kraybill notes that wave "outsider," or nonsectarian person. after wave of change has Over the period of a century, the transformed American life in the divergences that have grown among 20th century. While all American these same groups is astonishing. peoples have been affected by the The Amish, of course, have forces of modernity, sectarian manifested the least apparent communities who hoped to maintain cultural change while the Brethren cultural boundaries between have exhibited the most cultural themselves and modern society adaptation to modern culture, with faced particular challenges. Over the the Lancaster Mennonites last ninety years of encounter with somewhere in between. modernity, the Church of the Fitzkee's current volume Brethren has lost much of its unique discusses in considerable detail the religious identity. most significant changes that the Fitzkee analyzes both the Brethren experienced over the past changes that have come about nine decades. Readers from the among the Brethren and the Amish and Mennonite traditions, as consequences of those changes. He well as other non-Brethren, will gives little attention to the recognize similarities with the issues technological forces of modernity, that Brethren faced as they struggled such as the advent of the automobile with the forces of modernity. for transportation. Instead, he is Among the changes discussed primarily interested in the religious by Fitzkee are 1) the erosion of forces that moved the Brethren from Brethren distinctives such as baptism a strictly sectarian people to eager by trine immersion and the participants in mainstream traditional two-day Love Feast, 2) Protestantism, including national the move from free to salaried and world ecumenism. He cites ministry, 3) the dramatic shift of various factors in the streams of organizational patterns and growth influence that swept Brethren of church bureaucracy, 4) the along—the theological debates crumbling wall of separation in surrounding the fundamentalist- lifestyle and patterns of dress liberal controversy, the advent of between Brethren and the "world," Sunday Schools, the development of 5) the decline and practical Revival Meetings and mission disappearance of corporate outreaches, as well as the rise of discipline, 6) the growing church-related educational participation of Brethren as citizens institutions. of the state, 7) the abandonment of Fitzkee's volume grows out of "nonresistance" in favor of military original research conducted among participation or "peacemaking" the 67 churches and fellowships of activities, 8) the growing ecumenism the Atlantic Northeast District. The and increasing diversity of beliefs survey instrument was modeled and practice among the Brethren after a 1986 survey used by Fitzkee churches, and 9) the move in some

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congregations from simple worship in the mid-1960s. in "meetinghouses” to highly Fitzkee's volume evidences liturgical services in elaborate careful research, complete with an corporate plants. At the beginning of index, bibliography, and two this century, these changes took appendices. A number of maps, place in spite of heated debate and diagrams, and tables bring helpful resistance at Annual Conference, the clarity to the text. However, "clearinghouse" for Brethren life and sprinkled with citations made by polity. By the second half of the Brethren throughout the century, the century. Annual Conference was a book more closely approximates a leading proponent of change. Sunday afternoon chat than a Ecumenical concerns and a desire for university lecture. Even the contemporary relevance led the abundance of notes tucked away bureaucratic leadership of the toward the end of the book make denomination to outstrip many of lively reading. Far from being bored the local congregations in the rate of by this book, I found myself religious and cultural change. From invigorated by Fitzkee's lively use of Fitzkee's point of view, many of the language, particularly his fertile organizational changes came from metaphors describing church life. the top down rather than rising from Fitzkee is not an unbiased the bottom up. Nevertheless, he observer. As a minister in one of the admits that the rising educational few Brethren congregations that level of the laity was a decisive have retained the pattern of free factor in the calling of clergy who ministry, he is particularly alert to had been trained in the the changes that a salaried ministry denominational seminary. These have brought to the denomination. pastors in turn became agents of He lays the responsibility for some accelerated change on the local level. of the Brethren cultural Fitzkee makes it clear that transformation at the feet of change has not been uniform among "hirelings"—salaried ministers who the Brethren churches. From the accelerated the rate of change in the beginning of the century, church. In several places throughout congregations in urban areas tended the book, I sensed a muted lament to push the frontiers of change, for the death of authoritative while rural fellowships held back. In leadership by homegrown preachers, Fitzkee's final chapter, he compares deacons, and elders. Nevertheless, and contrasts two congregations that Fitzkee's passion and point of view symbolize the range of beliefs and contribute to, rather than detract practice now evident in the region. from, his astute social and religious There is currently a kaleidoscope of analysis. He holds the historical congregations in the district, mirror steady enough that including fellowships of persons contemporary Brethren can see from various ethnic and racial themselves quite clearly. groups. Indicative of the cultural I wish to commend Fitzkee for a transformation is the largely African- highly readable treatise on cultural American congregation that now transformation. I recommend this worships in the 1770 "mother book for anyone who wishes to have church," the grave site of Brethren more "handles" for understanding founder Alexander Mack. The small religious and cultural change among remnant of the original congregation sectarian groups. Persons with a in the racially changing passion for church renewal will find neighborhood disbanded, then help here just as readily as the merged with a nearby urban church historian who wishes to document

M e n n o n i t e Life Book Re v i e w s 4 5 specific changes in religious practice. "Mennonite Pragmatism in While Fitzkee would not likely Everyday Life: Aspects of Early recommend a return to many of the Cultural and Socio-Economic- practices of the past, he reveals a Assimilation," has chapters by Piet deep passion for the essence of Visser, Marijke Spies, Louis Peter Christian faith as understood by Grijp, Mary Sprunger, and Bert Brethren at the turn of the century. Westera. Part Three, "Changing Those who long to see renewal in the Theological and Ideological Patters: Church of the Brethren may well Towards Intellectual 'Muppy-ism'," find the seeds for dynamic has chapters by Andrew Fix, Jelle transformation lying dormant in the Bosnia, Sjouke Voolstra, and Anton soil of their heritage. In the same van der Lem. way, non-Brethren readers will be The book comes from Dutch challenged to examine their own Mennonite history, but there is a histories. A careful look at one's own wider application. Comparable past can serve as a helpful guide to studies could be done for every the future. Fitzkee helps point the country where Mennonites live, and way. the story could be very similar. Are Mennonites citizens of heaven? Or Ervin R. Stutzman citizens of the nation? Or both? Moderator, Lancaster Mennonite Sjouke Voolstra's chapter "'The Conference Colony of Heaven': The Anabaptist Mount Joy, Pennsylvania Aspiration to be a Church without Spot or Wrinkle in the Sixteenth and Seventeenth Centuries," provides an excellent context in which to consider the basic themes of Alastair Hamilton, Sjouke separation and assimilation. Voolstra, and Piet Visser, eds., From Mennonites began their existence Martyr to Muppy: A Historical facing martyrdom. If Christians are Introduction to Assimilation Processes to be a pure church "without spot or of a Religious Minority in the wrinkle," a discipline of separation Netherlands: The Mennonites. works best. Toleration and Amsterdam: Amsterdam University acceptance occurred. After a couple Press, 1994. Pp. 243 ($29.50 — of centuries, the Doopsgezinden, as paperback) ISBN 90-5356-060-2 they came to be called, turned into respected good people doing many The clever title catches our good works—"solid, Dutch interest. Martyrs we know of, but citizens." (p. 29) Edmund Kizik in "Muppy" may need a bit of his chapter on Mennonites in Danzig definition. The title page adds the and the Vistula Delta tells a similar note, "Mennonite Urban story. By the end of his chapter, Professionals." The subtitle spells twentieth-century German out the main theme of the fifteen Mennonites "simply became essays "assimilation of a religious Germans of Mennonite faith." (p. 62) minority (Dutch Mennonites) into Part Two, on cultural, social, and the larger society. The book contains economic assimilation, presents three main sections. Part One, interesting accounts of Mennonite "Historical Settings and Divergent involvement in literature, music, and Perspectives," has chapters by the arts. Here we learn about Alastair Hamilton, Sjouke Voolstra, intellectual and cultural Mennonites, Otto de Jong, Simon Verheus, and such as Karel van Mander, Joost van Edmund Kizik. Part Two, den Vondel, and Jan Philipsz

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Schabaelje. Piet Visser's chapters theme of the book—martyrdom or demonstrate how Mennonites muppiedom—at the fore. Who faces moved into the intellectual life of the the greatest challenge of faith, he Republic, convinced that the arts asked, the Christian facing could advance biblical truth and martyrdom? Or the urban ethics. The Mennonite writer or Mennonite facing a world indifferent artist could bring a moral benefit to to God and the Christian religion? church and society, (p. 71) Along a (p. 201) For anyone with an interest different line, Mary Sprunger wrote in the way that past Mennonites about economic entrepreneurs in have engaged politics and culture, "Waterlanders and the Dutch this book will provide food for Golden Age." The seventeenth- thought. century Waterlander Mennonites were at the center of business; the Keith L. Sprunger church allowed a wide range of Professor of History business occupations but drew the Bethel College line at investing or manning ships that were armed with cannons. "Aside from this one limitation, the Waterlander elite was free to participate in all areas of commerce." (p. 140) Some Mennonites, but by no means all, became very wealthy. The final section, intellectual developments, deals with Mennonite intellectuals from the seventeenth to the twentieth centuries. Andrew Fix tells about the Collegiants and the growth of rationalism. Anton van der Lem, in the final chapter of the book, described two twentieth- century Mennonite historians, Johan Huizinga and Jan Romein. These papers were originally presented at the University of Amsterdam in the summer of 1992. Most authors were from the Netherlands. A collection of essays by diverse authors will always be a bit disjointed. Still, every one of the chapters has some interesting themes that could stand by themselves. The overall theme of separation or assimilation can be traced throughout. However, after the first few chapters, the theme of church separation and perfection faded, and the story of Mennonite assimilation and achievement prevailed. Is there a larger theological and moral meaning? Voolstra in his chapters was the most consistent in keeping the overall

Mennonite Life Meimonite Life An Illustrated Quarterly Devoted to Mennonite History and Culture ISSN 0025-9365 Founding editor Cornelius Krahn 1946-1971 Managing editor John D. Thiesen Editorial assistant Barbara A Thiesen Editors: History: James C. Juhnke, Mary Sprunger Theology and religion: Lois Barrett, Duane Friesen Arts: Raylene Hinz-Penner, Carla Reimer Current issues: Brad Born, Rich Prcheim Graphic Design: Denise Brueggeman-Siemens, Mennonite Press, Newton, Kansas Printing by Mennonite Press, Newton, Kansas e-mail [email protected] Mennonite Life is a self-supporting, non-profit publication, and appears each March, June, September, and December. Subscription rates: 2 year - $18.00; 2 years - $27.00. Foreign: 1 year - $21.00; 2 years - $30.00. Single copies: $4.00. Editorial Correspondence should be directed to Mennonite Life, Bethel College, 300 East 27th Street, North Newton, KS 67117-0531 or to our e-mail address. Change of address Change of address notification should be sent to Mennonite Life, Bethel College, 300 East 27th Street, North Newton, KS 67117-0531. Postmaster Periodical postage paid at North Newton, Kansas 67117. Please send change of address to Mennonite Life, Bethel College, 300 East 27th Street, North Newton, KS 67117-0531. Abstracted and indexed in Religion Index One: Periodicals, Historical Abstracts, and America: History and Life. Instructions for authors Mennonite Life is aimed at a literate audience interested in Mennonite history and culture, not solely at the academic. Prospective authors should inquire as to the suitability of potential articles before submission. Articles must be original and offered exclusively to Mennonite Life. The author is responsible for obtaining written permissions needed for both quotations and illustrations used. Please attach to submitted articles a brief biographical sketch of the author. Photographs and illustrations for articles should be supplied as black and white glossies whenever possible, which the publisher will return. The author is responsible both for the cost of illustrations and for obtaining permission to publish, and for forwarding a copy of such authorization to Mennonite Life. In seeking permissions, the author should mention that Mennonite Life is not-for-profit. BFTHF.T, COLLEGE 300 East 27th Struct North Newton, KS 67114-0531