The Conrad Grebel Review The Conrad Grebel Review Volume 26, Number 3 Volume 26, Number 3 Fall 2008 Fall 2008

Foreword 3 Foreword 3

THE 2007 BENJAMIN EBY LECTURE THE 2007 BENJAMIN EBY LECTURE

Christian Theology Today: What is at Stake? Christian Theology Today: What is at Stake? A. James Reimer 4 A. James Reimer 4

ARTICLES ARTICLES

Baptismal Robes or Camel’s Hair? Baptismal Robes or Camel’s Hair? A Theological Response to the “Politics of Becoming” A Theological Response to the “Politics of Becoming” Anthony G. Siegrist 27 Anthony G. Siegrist 27

St. Gregory of Nyssa, Anabaptism, and the Creeds St. Gregory of Nyssa, Anabaptism, and the Creeds Andrew P. Klager 42 Andrew P. Klager 42

REFLECTION REFLECTION

Dialogue of the Feet: A Mennonite Sojourn Through Mindanao Dialogue of the Feet: A Mennonite Sojourn Through Mindanao Jon Rudy 72 Jon Rudy 72

BOOK REVIEWS BOOK REVIEWS

Peter Dula and Alain Epp Weaver. Borders and Bridges: Mennonite Peter Dula and Alain Epp Weaver. Borders and Bridges: Mennonite Witness in a Religiously Diverse World. Telford, PA: Cascadia, 2007. Witness in a Religiously Diverse World. Telford, PA: Cascadia, 2007. Reviewed by Susan Kennel Harrison 91 Reviewed by Susan Kennel Harrison 91

Bryan Stone. Evangelism after Christendom: The Theology and Bryan Stone. Evangelism after Christendom: The Theology and Practice of Christian Witness. Grand Rapids: Brazos Press, 2007. Practice of Christian Witness. Grand Rapids: Brazos Press, 2007. Reviewed by James R. Krabill 93 Reviewed by James R. Krabill 93 John S. McClure, Ronald J. Allen, Dale P. Andrews, L. Susan Bond, John S. McClure, Ronald J. Allen, Dale P. Andrews, L. Susan Bond, Dan P. Moseley, and G. Lee Ramsey, Jr. Listening to the Listeners: Dan P. Moseley, and G. Lee Ramsey, Jr. Listening to the Listeners: Homiletical Case Studies. St. Louis, MO: Chalice Press, 2004; Homiletical Case Studies. St. Louis, MO: Chalice Press, 2004; Ronald J. Allen. Hearing the Sermon: Relationship/Content/Feeling. Ronald J. Allen. Hearing the Sermon: Relationship/Content/Feeling. St. Louis, MO: Chalice Press, 2004; Mary Alice Mulligan, Diane St. Louis, MO: Chalice Press, 2004; Mary Alice Mulligan, Diane Turner-Sharaz, Dawn Ottoni Wilhelm, and Ronald J. Allen. Believing in Turner-Sharaz, Dawn Ottoni Wilhelm, and Ronald J. Allen. Believing in Preaching: What Listeners Hear in Sermons. St. Louis, MO: Chalice Preaching: What Listeners Hear in Sermons. St. Louis, MO: Chalice Press, 2005. Mary Alice Mulligan and Ronald J. Allen. Make the Word Press, 2005. Mary Alice Mulligan and Ronald J. Allen. Make the Word Come Alive: Lessons from Laity. St. Louis, MO: Chalice Press, 2006. Come Alive: Lessons from Laity. St. Louis, MO: Chalice Press, 2006. Reviewed by Allan Rudy-Froese 95 Reviewed by Allan Rudy-Froese 95

Charles H. Cosgrove and W. Dow Edgerton. In Other Words: Charles H. Cosgrove and W. Dow Edgerton. In Other Words: Incarnational Translation for Preaching. Grand Rapids: Eerdmans, 2007. Incarnational Translation for Preaching. Grand Rapids: Eerdmans, 2007. Reviewed by June Alliman Yoder 99 Reviewed by June Alliman Yoder 99

Ron Austin. In a New Light: Spirituality and the Media Arts. Ron Austin. In a New Light: Spirituality and the Media Arts. Grand Rapids: Eerdmans, 2007. Grand Rapids: Eerdmans, 2007. Reviewed by Gordon Houser 101 Reviewed by Gordon Houser 101

Jeremy M. Bergen, Paul G. Doerksen and Karl Koop, eds. Creed Jeremy M. Bergen, Paul G. Doerksen and Karl Koop, eds. Creed and Conscience: Essays in Honor of A. James Reimer. and Conscience: Essays in Honor of A. James Reimer. Kitchener, ON: Pandora Press, 2007. Kitchener, ON: Pandora Press, 2007. Reviewed by Susanne Guenther Loewen 103 Reviewed by Susanne Guenther Loewen 103

Johanna W.H. van Wijk-Bos. Making Wise the Simple: The Torah in Johanna W.H. van Wijk-Bos. Making Wise the Simple: The Torah in Christian Faith and Practice. Grand Rapids: Eerdmans, 2005. Christian Faith and Practice. Grand Rapids: Eerdmans, 2005. Reviewed by Steven J. Schweitzer 105 Reviewed by Steven J. Schweitzer 105

Donald E. Miller, Scott Holland, Lon Fendall, and Dean Johnson, eds. Donald E. Miller, Scott Holland, Lon Fendall, and Dean Johnson, eds. Seeking Peace in Africa: Stories from African Peacemakers. Seeking Peace in Africa: Stories from African Peacemakers. Telford, PA: Cascadia Publishing House, co-published with Telford, PA: Cascadia Publishing House, co-published with World Council of Churches Publications and Herald Press, 2007. World Council of Churches Publications and Herald Press, 2007. Reviewed by Ted Koontz 107 Reviewed by Ted Koontz 107

Cover photo by Fred W. Martin, Conrad Grebel University College. Cover photo by Fred W. Martin, Conrad Grebel University College. Location: Toronto School of Theology. Location: Toronto School of Theology. Foreword Foreword

We are very pleased to present, as the centerpiece of this issue, “Christian We are very pleased to present, as the centerpiece of this issue, “Christian Theology Today: What is at Stake?,” the 2007 Benjamin Eby Lecture given Theology Today: What is at Stake?,” the 2007 Benjamin Eby Lecture given by our esteemed colleague A. James Reimer at Conrad Grebel University by our esteemed colleague A. James Reimer at Conrad Grebel University College. College. To round out the main section of the issue, we offer two scholarly To round out the main section of the issue, we offer two scholarly articles that also have a theological orientation, and a Reflection piece. The articles that also have a theological orientation, and a Reflection piece. The first article is “Baptismal Robes or Camel’s Hair? A Theological Response first article is “Baptismal Robes or Camel’s Hair? A Theological Response to the ‘Politics of Becoming’” by Anthony Siegrist. The second article, “St. to the ‘Politics of Becoming’” by Anthony Siegrist. The second article, “St. Gregory of Nyssa, Anabaptism and the Creeds,” is by Andrew Klager, who Gregory of Nyssa, Anabaptism and the Creeds,” is by Andrew Klager, who specifically engages Reimer and other Mennonite scholars in his discussion. specifically engages Reimer and other Mennonite scholars in his discussion. The Reflection piece, “Dialogue of the Feet: a Mennonite Sojourn Through The Reflection piece, “Dialogue of the Feet: a Mennonite Sojourn Through Mindanao,” is contributed by Jon Rudy. Mindanao,” is contributed by Jon Rudy. Also appearing, after a one-issue absence, is the book review section, Also appearing, after a one-issue absence, is the book review section, with a total of 11 recent titles receiving thoughtful assessment by our with a total of 11 recent titles receiving thoughtful assessment by our reviewers. Regular CGR readers will recall that the CGR website offers reviewers. Regular CGR readers will recall that the CGR website offers all our wide-ranging book reviews published since 2006 and is updated all our wide-ranging book reviews published since 2006 and is updated between print issues. (Because of space limitations, CGR print issues between print issues. (Because of space limitations, CGR print issues occasionally must focus only on article-length pieces, with book reviews occasionally must focus only on article-length pieces, with book reviews going immediately to the website and then appearing in the next available going immediately to the website and then appearing in the next available print issue.) print issue.) Upcoming issues will include the 2008 Bechtel Lectures, “The Upcoming issues will include the 2008 Bechtel Lectures, “The Mennonite Experience in Paraguay,” by Alfred Neufeld; papers from a San Mennonite Experience in Paraguay,” by Alfred Neufeld; papers from a San Diego symposium on J. Denny Weaver’s The Nonviolent Atonement; and Diego symposium on J. Denny Weaver’s The Nonviolent Atonement; and a host of research articles and other items inviting close examination by a host of research articles and other items inviting close examination by readers. readers. We invite submissions for consideration – and we are always happy We invite submissions for consideration – and we are always happy to welcome new subscribers, of course. to welcome new subscribers, of course.

C. Arnold Snyder, Academic Editor Stephen A. Jones, Managing Editor C. Arnold Snyder, Academic Editor Stephen A. Jones, Managing Editor 2007 BENJAMIN EBY LECTURE 2007 BENJAMIN EBY LECTURE

Christian Theology Today: Christian Theology Today: What is at Stake? What is at Stake?

A. James Reimer A. James Reimer

The Theological Agenda The Theological Agenda Several years ago I was called upon to respond to author-journalist Tom Several years ago I was called upon to respond to author-journalist Tom Harpur at a public event at Waterloo North Mennonite Church. Harpur had Harpur at a public event at Waterloo North Mennonite Church. Harpur had just come out with his best-selling book, The Pagan Christ, in which he just come out with his best-selling book, The Pagan Christ, in which he denies the actual historical existence of Jesus of Nazareth.1 He says there’s denies the actual historical existence of Jesus of Nazareth.1 He says there’s nothing new in Christianity. All its claims are plagiarized from ancient nothing new in Christianity. All its claims are plagiarized from ancient pre-biblical sources. What early Christian texts have “stolen” from pagan pre-biblical sources. What early Christian texts have “stolen” from pagan sources and transformed is the notion of an “inner Christ” in each person. It sources and transformed is the notion of an “inner Christ” in each person. It is this pre-Christian concept of the “inner Christ” that religious people need is this pre-Christian concept of the “inner Christ” that religious people need to recover for today. Harpur’s book struck a sympathetic chord in thousands, to recover for today. Harpur’s book struck a sympathetic chord in thousands, if not millions, of people who yearn for some kind of spiritual renewal. In if not millions, of people who yearn for some kind of spiritual renewal. In my response to him, I acknowledged the obvious relevance of his writings my response to him, I acknowledged the obvious relevance of his writings for many but disagreed sharply with his assumptions and his understanding for many but disagreed sharply with his assumptions and his understanding of early Christianity and what is needed today. I was clearly in the minority of early Christianity and what is needed today. I was clearly in the minority in that audience and was almost booed off the stage. What I want to argue in that audience and was almost booed off the stage. What I want to argue here is that the kind of assumptions we bring to contemporary global issues, here is that the kind of assumptions we bring to contemporary global issues, including the yearning for spirituality, are of vital importance. including the yearning for spirituality, are of vital importance. Christian theology has a responsibility to address the burning issues Christian theology has a responsibility to address the burning issues of the day in a way that people can understand: of the day in a way that people can understand:

1. Global warming has now replaced the nuclear crisis of my 1. Global warming has now replaced the nuclear crisis of my generation as the most serious threat to the survival of the world generation as the most serious threat to the survival of the world and, with it, the human species and every species on earth. and, with it, the human species and every species on earth. 2. Violence, war, and hunger ravage human populations in 2. Violence, war, and hunger ravage human populations in various parts of the globe, accentuated by recent “terrorism” various parts of the globe, accentuated by recent “terrorism” Christian Theology Today: What is at Stake?  Christian Theology Today: What is at Stake? 

and by the “war against terror” unfortunately labelled by some and by the “war against terror” unfortunately labelled by some as a “clash of civilizations.” as a “clash of civilizations.” 3. Modern technology, perhaps more than any other force, is 3. Modern technology, perhaps more than any other force, is homogenizing the contemporary world as a kind of monolithic homogenizing the contemporary world as a kind of monolithic tyranny that reigns over the global village – computers and the tyranny that reigns over the global village – computers and the cyberspace communities they create are the supreme symbols cyberspace communities they create are the supreme symbols of modern communication, creating virtual communities rather of modern communication, creating virtual communities rather than real communities. than real communities. 4. The imperialism of modern liberal democracy is willing to 4. The imperialism of modern liberal democracy is willing to make strange alliances with totalitarian regimes in its attempt, make strange alliances with totalitarian regimes in its attempt, ironically, to colonize, democratize, and “free” developing ironically, to colonize, democratize, and “free” developing countries, and is ready to use violence in order to do so. countries, and is ready to use violence in order to do so. 5. There exist dominations of various kinds: women by men, 5. There exist dominations of various kinds: women by men, the poor by the rich, homosexuals by heterosexuals, visible and the poor by the rich, homosexuals by heterosexuals, visible and invisible minorities by majorities. invisible minorities by majorities. 6. We live in an age of pluralism; in modern and postmodern 6. We live in an age of pluralism; in modern and postmodern societies diverse religious and non-religious groups co-exist, societies diverse religious and non-religious groups co-exist, sometimes with conflicting ideologies, seeking both to remain sometimes with conflicting ideologies, seeking both to remain faithful to their convictions and to live beside each other within faithful to their convictions and to live beside each other within the same temporal and physical space. the same temporal and physical space. 7. A pervasive secularism drives many in their daily lives, 7. A pervasive secularism drives many in their daily lives, a disillusionment with all religious institutions, including a disillusionment with all religious institutions, including the Christian church, and the loss of the symbolic power of the Christian church, and the loss of the symbolic power of traditional religious language, especially in the western world. traditional religious language, especially in the western world. 8. A massive new yearning for spirituality is evident throughout 8. A massive new yearning for spirituality is evident throughout western secular culture, both inside and outside the church, western secular culture, both inside and outside the church, which is frequently but inadequately met by traditional religious which is frequently but inadequately met by traditional religious institutions and dogmas. institutions and dogmas.

These are but some of the realities of the contemporary world that responsible These are but some of the realities of the contemporary world that responsible Christian theology, as I understand it, is called upon to address. I have tried Christian theology, as I understand it, is called upon to address. I have tried  The Conrad Grebel Review  The Conrad Grebel Review to do so in many of my own writings, both scholarly and popular. In this to do so in many of my own writings, both scholarly and popular. In this lecture I will not speak to these issues directly, even though each deserves lecture I will not speak to these issues directly, even though each deserves careful theological reflection and Christian action. What I will do is address careful theological reflection and Christian action. What I will do is address them indirectly, by examining the theological assumptions and convictions them indirectly, by examining the theological assumptions and convictions that underlie our way of looking at the world and motivate our actions. For I that underlie our way of looking at the world and motivate our actions. For I believe that the beliefs and motivations behind our actions are as important believe that the beliefs and motivations behind our actions are as important as the actions themselves. There are those like theologian Gordon Kaufman, as the actions themselves. There are those like theologian Gordon Kaufman, who identifies himself as a Mennonite, who have argued that traditional who identifies himself as a Mennonite, who have argued that traditional Christian beliefs about God, the world, and human beings are no longer Christian beliefs about God, the world, and human beings are no longer viable in the face of the challenges we now face. What is called for is a viable in the face of the challenges we now face. What is called for is a thorough re-conceptualization of God. What is necessary if we are going to thorough re-conceptualization of God. What is necessary if we are going to solve our global problems, these thinkers say, is to deconstruct the past and solve our global problems, these thinkers say, is to deconstruct the past and reconstruct ways of understanding divine, human, and earthly reality that reconstruct ways of understanding divine, human, and earthly reality that are more adequate for today. are more adequate for today. In my theological work I have argued strenuously against this In my theological work I have argued strenuously against this deconstructive/re-constructive way of doing theology. I have consistently deconstructive/re-constructive way of doing theology. I have consistently challenged my students, colleagues, and academic peers, both inside and challenged my students, colleagues, and academic peers, both inside and outside the Mennonite community, to retrieve the classical and pre-modern outside the Mennonite community, to retrieve the classical and pre-modern tradition in creative and imaginative ways in order to address today’s tradition in creative and imaginative ways in order to address today’s complex issues. I have taken this approach not only because I believe the complex issues. I have taken this approach not only because I believe the ancient way of looking at the world is more profound than the modern and ancient way of looking at the world is more profound than the modern and postmodern, but because I believe the message of Jesus and the Apostles, postmodern, but because I believe the message of Jesus and the Apostles, including the historic church’s basic understanding of that message, to be including the historic church’s basic understanding of that message, to be true. true. This does not mean I believe the church throughout its history has This does not mean I believe the church throughout its history has always been right in the decisions it has made: its identification with power always been right in the decisions it has made: its identification with power and the use of force against the marginalized in society, including women, and the use of force against the marginalized in society, including women, is only one instance of where it has been wrong. But the church’s basic is only one instance of where it has been wrong. But the church’s basic confession of the one living God in three persons – creator, redeemer, and confession of the one living God in three persons – creator, redeemer, and reconciler of all things – I take to be true. I believe any attempts to fight reconciler of all things – I take to be true. I believe any attempts to fight for social and economic equality and justice, and to save the world from for social and economic equality and justice, and to save the world from nuclear and ecological calamity on our own, without this confession of faith nuclear and ecological calamity on our own, without this confession of faith in the one living God who has a purpose for this world and to whom we in the one living God who has a purpose for this world and to whom we are accountable, is bound for disaster. The foremost challenge for theology are accountable, is bound for disaster. The foremost challenge for theology is how to translate this “inside-churchly” language into words, concepts, is how to translate this “inside-churchly” language into words, concepts, Christian Theology Today: What is at Stake?  Christian Theology Today: What is at Stake?  symbols, metaphors, analogies, and images that are understandable to those symbols, metaphors, analogies, and images that are understandable to those both inside and outside the church. both inside and outside the church.

Theology as Faith Seeking Understanding Theology as Faith Seeking Understanding Elsewhere I have identified the task of contemporary theology as follows: Elsewhere I have identified the task of contemporary theology as follows: “Christian theology in our time calls for a disciplined imagination – the daring “Christian theology in our time calls for a disciplined imagination – the daring exploration of new frontiers of intellectual space; a fidelity to the ancient exploration of new frontiers of intellectual space; a fidelity to the ancient truths of the Judeo-Christian tradition; an empathetic engagement with all truths of the Judeo-Christian tradition; an empathetic engagement with all Christians, all faiths, and all peoples; a high regard for nature, experience, Christians, all faiths, and all peoples; a high regard for nature, experience, and all forms of knowledge; and a resolute witness to peace, justice and and all forms of knowledge; and a resolute witness to peace, justice and reconciliation in a world of violence.”2 Christian theology should not be so reconciliation in a world of violence.”2 Christian theology should not be so obsessed with loyalty to the past that it blinds its eyes to the challenges of today: obsessed with loyalty to the past that it blinds its eyes to the challenges of today: ecology; violence and war; hunger; technology; imperialism; domination; ecology; violence and war; hunger; technology; imperialism; domination; pluralism; secularism; spirituality. Yet it dare not be so enamoured by every pluralism; secularism; spirituality. Yet it dare not be so enamoured by every current societal agenda that it betrays its historic texts and convictions current societal agenda that it betrays its historic texts and convictions for the sake of relevance. I suggest, together with Stanley Hauerwas, for for the sake of relevance. I suggest, together with Stanley Hauerwas, for example, that “survival” is not our most basic and fundamental motivation example, that “survival” is not our most basic and fundamental motivation for action as Christians. To make survival the ultimate goal is to undermine for action as Christians. To make survival the ultimate goal is to undermine that very survival itself. The proper motivation is fidelity and allegiance to that very survival itself. The proper motivation is fidelity and allegiance to the prophetic, apostolic, and confessional tradition as it has been handed the prophetic, apostolic, and confessional tradition as it has been handed down to us. While theology seeks imaginatively to interpret and reinterpret down to us. While theology seeks imaginatively to interpret and reinterpret its Judeo-Christian heritage for today, its imagination is not unstructured its Judeo-Christian heritage for today, its imagination is not unstructured and unbounded. The Christian imagination is not an undisciplined one; it and unbounded. The Christian imagination is not an undisciplined one; it is disciplined by the historic grammar of faith that I identify as confession, is disciplined by the historic grammar of faith that I identify as confession, doctrine, creed, and dogma. This is a family of terms that represent the truth doctrine, creed, and dogma. This is a family of terms that represent the truth claims of Christian faith. claims of Christian faith. I agree with the medieval theologian Anselm’s definition of theology I agree with the medieval theologian Anselm’s definition of theology as “faith seeking understanding” or “believing in order to understand.” as “faith seeking understanding” or “believing in order to understand.” Nevertheless, I take the relation between “faith” and “understanding” to be Nevertheless, I take the relation between “faith” and “understanding” to be more complex and dialectical than this definition suggests. I propose that more complex and dialectical than this definition suggests. I propose that the life of Peter the Apostle is a prototype of how we might understand the the life of Peter the Apostle is a prototype of how we might understand the relation of faith to theology. The biblical account of Peter’s rootedness in the relation of faith to theology. The biblical account of Peter’s rootedness in the Jewish tradition, his initial response to Jesus, his subsequent confession of Jewish tradition, his initial response to Jesus, his subsequent confession of Jesus as the “Christ,” his pathetic attempt to walk on water and his denial of Jesus as the “Christ,” his pathetic attempt to walk on water and his denial of Christ at the time of the crucifixion, his great sermons after the resurrection Christ at the time of the crucifixion, his great sermons after the resurrection  The Conrad Grebel Review  The Conrad Grebel Review and ascension of Christ, and his mature writings as an elder churchman and ascension of Christ, and his mature writings as an elder churchman reflect the sequence of theology from historic community to faith; from reflect the sequence of theology from historic community to faith; from existential faith encounter to rational reflection; and from personal narrative existential faith encounter to rational reflection; and from personal narrative to systematic theology. to systematic theology. In the following remarks I use the story of Peter as a way of looking In the following remarks I use the story of Peter as a way of looking at the relation of faith to understanding and the challenges of contemporary at the relation of faith to understanding and the challenges of contemporary theology. I rely on seven moments in the biblical account of Peter for theology. I rely on seven moments in the biblical account of Peter for identifying the assumptions guiding modern theological thought and identifying the assumptions guiding modern theological thought and action. action.

Theology as Narrative Communal Formation Theology as Narrative Communal Formation First, Peter had a Jewish past. We can assume that he was nurtured within First, Peter had a Jewish past. We can assume that he was nurtured within a believing Jewish community as described in Deuteronomy 6, where it is a believing Jewish community as described in Deuteronomy 6, where it is instructed on how to pass on its beliefs to succeeding generations. After the instructed on how to pass on its beliefs to succeeding generations. After the Ten Commandments are set forth in Deuteronomy 5, chapter 6 admonishes Ten Commandments are set forth in Deuteronomy 5, chapter 6 admonishes Jewish families to teach these statutes and ordinances to their children and Jewish families to teach these statutes and ordinances to their children and children’s children so that they may fear the Lord their God all the days of children’s children so that they may fear the Lord their God all the days of their life. their life. Hear, O Israel: The Lord is our God, the Lord alone. You Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all shall love the Lord your God with all your heart, and with all your soul, and with all your might. Keep these words that I your soul, and with all your might. Keep these words that I am commanding you today in your heart. Recite them to your am commanding you today in your heart. Recite them to your children and talk about them when you are at home and when children and talk about them when you are at home and when you are away, when you lie down and when you rise. Bind you are away, when you lie down and when you rise. Bind them as a sign on your hand, fix them as an emblem on your them as a sign on your hand, fix them as an emblem on your forehead, and write them on the doorposts of your house and on forehead, and write them on the doorposts of your house and on your gates. (Deut. 6:4-8) your gates. (Deut. 6:4-8) We have heard much in past decades from so-called postmodern, post- We have heard much in past decades from so-called postmodern, post- liberal theologians like Hauerwas, Alastair MacIntyre, George Lindbeck, liberal theologians like Hauerwas, Alastair MacIntyre, George Lindbeck, and James McClendon about narrative theology. These theologians and James McClendon about narrative theology. These theologians repudiate what is referred to as modern “foundationalism.” Among some repudiate what is referred to as modern “foundationalism.” Among some Mennonite theologians there is a strong affinity with this “non” or even Mennonite theologians there is a strong affinity with this “non” or even “anti” foundationalism; some of them have claimed Mennonite theologian “anti” foundationalism; some of them have claimed Mennonite theologian and ethicist John Howard Yoder as one of their number. But what is meant and ethicist John Howard Yoder as one of their number. But what is meant by foundationalism? It is the notion that underlying all particular voices and by foundationalism? It is the notion that underlying all particular voices and Christian Theology Today: What is at Stake?  Christian Theology Today: What is at Stake?  communities there is a universal rationality common to all human beings, communities there is a universal rationality common to all human beings, no matter what tradition they come from. In short, there are universal truths no matter what tradition they come from. In short, there are universal truths that are accessible to all rational beings. This is what postmodern narrative that are accessible to all rational beings. This is what postmodern narrative theologians reject. theologians reject. Instead, they argue that there are many rationalities and ways of Instead, they argue that there are many rationalities and ways of looking at the world, each one with its own linguistic coherence. For example, looking at the world, each one with its own linguistic coherence. For example, one person may call another person “irrational” in her arguments. This may one person may call another person “irrational” in her arguments. This may well be true, but it assumes that underlying both arguments is a rationality well be true, but it assumes that underlying both arguments is a rationality common to each, and that if there is disagreement, then one person must be common to each, and that if there is disagreement, then one person must be rational (right), the other irrational (wrong). Postmoderns would claim that rational (right), the other irrational (wrong). Postmoderns would claim that both might be inherently coherent and rational but have different rationalities. both might be inherently coherent and rational but have different rationalities. In the postmodern context, there are diverse communal narratives, each with In the postmodern context, there are diverse communal narratives, each with its own rationality. Different cultural-linguistic communities of formation its own rationality. Different cultural-linguistic communities of formation shape the way people speak, conceptualize, believe, and act, quite differently shape the way people speak, conceptualize, believe, and act, quite differently from each other. from each other. The Apostle Peter, postmoderns might say, was raised and formed in a The Apostle Peter, postmoderns might say, was raised and formed in a particular community with a particular language and narrative (the Hebraic). particular community with a particular language and narrative (the Hebraic). Christians are, or at least ought to be, similarly shaped by a narrative Christians are, or at least ought to be, similarly shaped by a narrative community (the church). In my theological work I have showed some community (the church). In my theological work I have showed some sympathy for this kind of narrative theology; I firmly believe that our tradition sympathy for this kind of narrative theology; I firmly believe that our tradition shapes us linguistically, culturally, and religiously. I have also welcomed the shapes us linguistically, culturally, and religiously. I have also welcomed the attention to imagination and the language of metaphor, symbol, and story that attention to imagination and the language of metaphor, symbol, and story that frequently comes with this kind of narrative theology. Feminist theologians, frequently comes with this kind of narrative theology. Feminist theologians, like Sallie McFague, have made an important contribution in emphasizing like Sallie McFague, have made an important contribution in emphasizing the narrative and metaphoric nature of theology, in particular our concepts the narrative and metaphoric nature of theology, in particular our concepts of God. McFague calls us to find new non-patriarchal metaphors for God. of God. McFague calls us to find new non-patriarchal metaphors for God. However, I have some reservations about the narrative theology However, I have some reservations about the narrative theology movement as a whole, especially when seen as the only legitimate approach. movement as a whole, especially when seen as the only legitimate approach. For one thing, it is not clear what constitutes coherent “community” today. For one thing, it is not clear what constitutes coherent “community” today. We are faced with not only a multiplicity of overlapping communities but the We are faced with not only a multiplicity of overlapping communities but the disintegration of traditional communal and human relationships altogether, disintegration of traditional communal and human relationships altogether, in favor of individual experience or virtual internet human interaction. For in favor of individual experience or virtual internet human interaction. For another, narrative thinkers tend to suspect all forms of foundationalism, often another, narrative thinkers tend to suspect all forms of foundationalism, often including a rejection of all universal and propositional truth claims. While including a rejection of all universal and propositional truth claims. While unaided human reason may not be able to prove rationally the truth of faith unaided human reason may not be able to prove rationally the truth of faith 10 The Conrad Grebel Review 10 The Conrad Grebel Review claims, yet the three Abrahamic faiths (Judaism, Christianity, and Islam) claims, yet the three Abrahamic faiths (Judaism, Christianity, and Islam) hold to universal truths that transcend narrative. The Ten Commandments hold to universal truths that transcend narrative. The Ten Commandments of Deuteronomy 5 and the great commandment of Deuteronomy 6 are of Deuteronomy 5 and the great commandment of Deuteronomy 6 are instances of such claims. instances of such claims.

Theology as Existential Encounter with the Living God Theology as Existential Encounter with the Living God Second, we note Peter’s unconditional response to Jesus’ call at the seaside Second, we note Peter’s unconditional response to Jesus’ call at the seaside to leave his fishing nets and follow. In Matthew 4 we read of Jesus calling to leave his fishing nets and follow. In Matthew 4 we read of Jesus calling the first disciples at the beginning of his ministry in Galilee, shortly after his the first disciples at the beginning of his ministry in Galilee, shortly after his baptism and temptations in the desert. baptism and temptations in the desert. As he walked by the Sea of Galilee, he saw two brothers, Simon, As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into who is called Peter, and Andrew his brother, casting a net into the sea – for they were fishermen. And he said to them, “Follow the sea – for they were fishermen. And he said to them, “Follow me, and I will make you fish for people.” Immediately they left me, and I will make you fish for people.” Immediately they left their nets and followed him. (Matt. 4:18-20) their nets and followed him. (Matt. 4:18-20) The critical word here is “immediately.” There may have been events The critical word here is “immediately.” There may have been events in Peter’s life leading up to this moment – we have already identified the in Peter’s life leading up to this moment – we have already identified the Jewish community in which he was raised – but in the biblical account Jewish community in which he was raised – but in the biblical account above there is no mention of these. We are simply told of Jesus’ call to above there is no mention of these. We are simply told of Jesus’ call to follow and Peter’s unconditional response. It represents the initial, personal follow and Peter’s unconditional response. It represents the initial, personal encounter between Jesus and Peter, the second moment on the way from encounter between Jesus and Peter, the second moment on the way from faith to systematic reflection. It is pre-reflective (to the extent that anything faith to systematic reflection. It is pre-reflective (to the extent that anything is pre-reflective). Peter is confronted by a call from the outside and responds is pre-reflective). Peter is confronted by a call from the outside and responds existentially. Faith – and, I would also say, theology – assumes existential existentially. Faith – and, I would also say, theology – assumes existential encounter and only subsequently leads to rational, systematic reflection. encounter and only subsequently leads to rational, systematic reflection. Unlike philosophy, for example, theology when properly understood Unlike philosophy, for example, theology when properly understood presupposes a divine reality that encounters and grasps us. presupposes a divine reality that encounters and grasps us. The twentieth-century Existentialist movement in philosophy and The twentieth-century Existentialist movement in philosophy and theology, which had its beginnings in the mid-nineteenth century with the theology, which had its beginnings in the mid-nineteenth century with the Danish thinker Soren Kierkegaard, has emphasized precisely the personal, Danish thinker Soren Kierkegaard, has emphasized precisely the personal, immediate, vertical, particular, and decision character of human existence immediate, vertical, particular, and decision character of human existence and action. Secular existentialist philosophers like Jean-Paul Sartre and and action. Secular existentialist philosophers like Jean-Paul Sartre and Albert Camus have pointed to the dark, irrational depths of existence. They Albert Camus have pointed to the dark, irrational depths of existence. They identified the loss of meaning, and the anxiety that comes with this loss, identified the loss of meaning, and the anxiety that comes with this loss, as the central problem of the twentieth century with its two total wars and as the central problem of the twentieth century with its two total wars and Christian Theology Today: What is at Stake? 11 Christian Theology Today: What is at Stake? 11 the nuclear age. We live, these thinkers maintain, in an age without eternal the nuclear age. We live, these thinkers maintain, in an age without eternal horizons, without God, leaving us radically free without boundaries and horizons, without God, leaving us radically free without boundaries and limits to human action and mastery. We live on the abyss in the face of non- limits to human action and mastery. We live on the abyss in the face of non- being and death, tempting us with anxiety and despair. being and death, tempting us with anxiety and despair. Christian existentialists like Paul Tillich, Dietrich Bonhoeffer, Rudolf Christian existentialists like Paul Tillich, Dietrich Bonhoeffer, Rudolf Bultmann, and to some extent the Catholic Karl Rahner and the early Karl Bultmann, and to some extent the Catholic Karl Rahner and the early Karl Barth, influenced by Kierkegaard and Martin Heidegger, have incorporated Barth, influenced by Kierkegaard and Martin Heidegger, have incorporated important elements of existentialist philosophy into their theologies. important elements of existentialist philosophy into their theologies. Although quite different from each other, they all point to the irrational Although quite different from each other, they all point to the irrational depths of human existence and the mysterious and awesome otherness depths of human existence and the mysterious and awesome otherness of God who encounters us personally from beyond or from below, and of God who encounters us personally from beyond or from below, and addresses us. God is not an object of rational reflection (not an object beside addresses us. God is not an object of rational reflection (not an object beside other objects) but a divine subject who grasps us in an immediate sense. other objects) but a divine subject who grasps us in an immediate sense. What is required in the face of meaninglessness is the “courage to be” and a What is required in the face of meaninglessness is the “courage to be” and a “leap of faith.” Peter took just such a leap of faith in his encounter with the “leap of faith.” Peter took just such a leap of faith in his encounter with the ultimate in Jesus’s call. ultimate in Jesus’s call. I have been critical of some forms of political theology, and of John I have been critical of some forms of political theology, and of John Howard Yoder in his book The Politics of Jesus,3 for not taking seriously Howard Yoder in his book The Politics of Jesus,3 for not taking seriously enough the language of personal encounter and the vertical-existential enough the language of personal encounter and the vertical-existential experience of God in their work. Modern pietism and the evangelical experience of God in their work. Modern pietism and the evangelical movement, despite their frequent suspicion of existentialism, perhaps movement, despite their frequent suspicion of existentialism, perhaps constitute the wing of contemporary Christianity that has most diligently constitute the wing of contemporary Christianity that has most diligently tried to preserve this personal and decision-character of the experience of tried to preserve this personal and decision-character of the experience of God. In my own life this evangelical, existential dimension has always been God. In my own life this evangelical, existential dimension has always been very important, although with time and academic studies one is sometimes very important, although with time and academic studies one is sometimes in danger of losing it and intellectualizing the faith. in danger of losing it and intellectualizing the faith. Recently I was brought up short by an e-mail from a high school Recently I was brought up short by an e-mail from a high school classmate of some forty years ago. “I don’t suppose you even remember classmate of some forty years ago. “I don’t suppose you even remember me,” he wrote. “I still think fondly and with some shame of the days that me,” he wrote. “I still think fondly and with some shame of the days that we spent in my personal salvation in the Altona [Manitoba] high school. I we spent in my personal salvation in the Altona [Manitoba] high school. I made fun of you with my friends after our serious sessions, but never forgot made fun of you with my friends after our serious sessions, but never forgot my commitment to Christ. A few years ago when I was on my deathbed and my commitment to Christ. A few years ago when I was on my deathbed and after an out-of-body experience, I called on our Lord and said, ‘Lord, I have after an out-of-body experience, I called on our Lord and said, ‘Lord, I have not been a bad person and I want to see the light.’ He did indeed extend His not been a bad person and I want to see the light.’ He did indeed extend His grace to me and I have never thanked you enough for that time you spent grace to me and I have never thanked you enough for that time you spent 12 The Conrad Grebel Review 12 The Conrad Grebel Review with me to save my soul. I know I did not really appreciate what you did at with me to save my soul. I know I did not really appreciate what you did at the time, but the Lord knows I have appreciated it. Thanks again and God the time, but the Lord knows I have appreciated it. Thanks again and God bless you.” Although this e-mail took me a bit by surprise – it reminded me bless you.” Although this e-mail took me a bit by surprise – it reminded me of the little evangelist I once was – it impressed upon me once again the of the little evangelist I once was – it impressed upon me once again the primary importance of a living encounter with God in all theological work. primary importance of a living encounter with God in all theological work. The upsurge of interest in Eastern spirituality, and spirituality in The upsurge of interest in Eastern spirituality, and spirituality in general, in contemporary western society is indicative of the perennial general, in contemporary western society is indicative of the perennial yearning of human beings for an immediate encounter with a living divine yearning of human beings for an immediate encounter with a living divine reality. I recently received an e-mail from another friend, Alan Armstrong, reality. I recently received an e-mail from another friend, Alan Armstrong, who describes his long spiritual journey from a conservative evangelical who describes his long spiritual journey from a conservative evangelical background, through a period of religious scepticism and darkness, to forms background, through a period of religious scepticism and darkness, to forms of Christian orthodoxy at Conrad Grebel University College, and finally to of Christian orthodoxy at Conrad Grebel University College, and finally to Christian and Eastern mysticism. Here is what he says: Christian and Eastern mysticism. Here is what he says: It really was the Buddhist techniques that helped me become a It really was the Buddhist techniques that helped me become a better Christian. I continue to confess my faith in Christ and I am better Christian. I continue to confess my faith in Christ and I am a Christian, yet I have now been so fortunate to see first hand the a Christian, yet I have now been so fortunate to see first hand the profound truths that are present in other mystical traditions (my profound truths that are present in other mystical traditions (my exposure is primarily to Buddhism and Sufism), and I believe exposure is primarily to Buddhism and Sufism), and I believe that there is unity among these truths, that in some way, what that there is unity among these truths, that in some way, what we call “the Christ,” that mystical presence, is available to all we call “the Christ,” that mystical presence, is available to all humanity regardless of their religion. Having said all that, my humanity regardless of their religion. Having said all that, my desire right now is to practice my faith in Christian community, desire right now is to practice my faith in Christian community, and to come to know the Christian mystics, to use my Buddhist and to come to know the Christian mystics, to use my Buddhist teachers as a path back to the mystical, contemplative, center of teachers as a path back to the mystical, contemplative, center of Christianity. Christianity. Christian belief and theological reflection, no matter how profound, Christian belief and theological reflection, no matter how profound, becomes dry intellectualism or obsessive moralism without the waters becomes dry intellectualism or obsessive moralism without the waters of spiritual experience and an immediate encounter with a living divine of spiritual experience and an immediate encounter with a living divine reality. reality.

Theology as Dogma, the Grammar of Faith Theology as Dogma, the Grammar of Faith However, a spirituality without form, no matter how dynamic, becomes However, a spirituality without form, no matter how dynamic, becomes distorted. In fact, Tillich goes so far as to say that “dynamics without form” is distorted. In fact, Tillich goes so far as to say that “dynamics without form” is demonic, where the irrational dimensions of life take over.4 For Christianity, demonic, where the irrational dimensions of life take over.4 For Christianity, this is where doctrines, the central categories of the faith, are important. This this is where doctrines, the central categories of the faith, are important. This Christian Theology Today: What is at Stake? 13 Christian Theology Today: What is at Stake? 13 brings us to the third moment in Peter’s life, his confession. Having been brings us to the third moment in Peter’s life, his confession. Having been raised in a Jewish community, having responded to Jesus’ immediate call to raised in a Jewish community, having responded to Jesus’ immediate call to follow him, and having presumably spent time following, observing, and follow him, and having presumably spent time following, observing, and reflecting as a disciple on the meaning of Jesus’ life, healings, and teachings, reflecting as a disciple on the meaning of Jesus’ life, healings, and teachings, Peter makes the remarkable claim that Jesus is the Christ. The narrator tells Peter makes the remarkable claim that Jesus is the Christ. The narrator tells us: us: Now when Jesus came into the district of Caesarea Philippi, he Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” asked his disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist, but others Elijah, And they said, “Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.” He said to and still others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered, them, “But who do you say that I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” And Jesus “You are the Messiah, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon son of Jonah! For answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in flesh and blood has not revealed this to you, but my Father in heaven.” (Matt. 16:13-17) heaven.” (Matt. 16:13-17) This is the foundational claim of the early church (“You are the This is the foundational claim of the early church (“You are the Christ”), the second and core article of the Apostolic and Nicene Creeds. It Christ”), the second and core article of the Apostolic and Nicene Creeds. It signifies a considerable degree of rational reflection by Peter on the meaning signifies a considerable degree of rational reflection by Peter on the meaning of that initial, existential encounter at the seaside. Appropriating the faith of that initial, existential encounter at the seaside. Appropriating the faith through a public confession involves our emotions, our intellect, and our through a public confession involves our emotions, our intellect, and our will as a response to the movement of God in our lives. will as a response to the movement of God in our lives. In my Mennonite theologizing I have insistently called for an In my Mennonite theologizing I have insistently called for an imaginative retrieval of confessional, doctrinal, creedal, and dogmatic imaginative retrieval of confessional, doctrinal, creedal, and dogmatic thinking as a way of structuring our spiritual and historical experience thinking as a way of structuring our spiritual and historical experience and of grounding our ethics. Two of my books, Mennonites and Classical and of grounding our ethics. Two of my books, Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics and The Dogmatic Theology: Dogmatic Foundations for Christian Ethics and The Dogmatic Imagination: Dynamics of Christian Belief,5 deal extensively with this Imagination: Dynamics of Christian Belief,5 deal extensively with this subject. I have argued that confessions, doctrines, creeds, and dogmas are subject. I have argued that confessions, doctrines, creeds, and dogmas are a family of terms and concepts that have much in common: they all have a family of terms and concepts that have much in common: they all have to do with orthodoxy, that is, with right beliefs and right thinking about the to do with orthodoxy, that is, with right beliefs and right thinking about the faith. They make truth claims. They structure faith. They are the grammar faith. They make truth claims. They structure faith. They are the grammar or language of faith that we pass on to our children, students, baptismal or language of faith that we pass on to our children, students, baptismal candidates, and congregants. candidates, and congregants. Quite understandably, my generation has expressed great suspicion Quite understandably, my generation has expressed great suspicion and fear of the language of doctrine in a way that was not true of our parents’ and fear of the language of doctrine in a way that was not true of our parents’ 14 The Conrad Grebel Review 14 The Conrad Grebel Review generation. This suspicion and fear was generated by the experience of generation. This suspicion and fear was generated by the experience of doctrine as rigid, oppressive, and exclusionary. This, I have argued, is a doctrine as rigid, oppressive, and exclusionary. This, I have argued, is a misuse and misunderstanding of doctrine. Properly understood – the way the misuse and misunderstanding of doctrine. Properly understood – the way the early Christian community understood them – doctrines were developmental early Christian community understood them – doctrines were developmental and dynamic, and were meant to bridge what the community believed and and dynamic, and were meant to bridge what the community believed and what the new challenges posed. These doctrines are not to be interpreted what the new challenges posed. These doctrines are not to be interpreted literalistically and woodenly, but as dynamic metaphors and symbols of literalistically and woodenly, but as dynamic metaphors and symbols of ultimacy. The symbols are more than rules regulating human beliefs and ultimacy. The symbols are more than rules regulating human beliefs and behavior (as Lindbeck claims); they help to mediate the divine reality to behavior (as Lindbeck claims); they help to mediate the divine reality to which they point and to shape moral behavior. which they point and to shape moral behavior. I have been accused of giving the words of the ancient creeds I have been accused of giving the words of the ancient creeds (Apostolic, Nicene, Chalcedon) too much authority. However, I do not (Apostolic, Nicene, Chalcedon) too much authority. However, I do not interpret the creeds in a literal, plenary infallible, verbally inerrant way. The interpret the creeds in a literal, plenary infallible, verbally inerrant way. The doctrines constituting the creeds are fallible, human expressions of ineffable doctrines constituting the creeds are fallible, human expressions of ineffable divine mysteries. The central mystery to which they point is the reality of divine mysteries. The central mystery to which they point is the reality of the Trinity: the core Christian claim that the one God of Moses, Abraham, the Trinity: the core Christian claim that the one God of Moses, Abraham, Isaac, Jacob, the prophets, Jesus, and the apostles has manifested himself Isaac, Jacob, the prophets, Jesus, and the apostles has manifested himself in three ways: as transcendent creator of the world (Father), as historic in three ways: as transcendent creator of the world (Father), as historic redeemer of the world (Son), and as dynamic reconciler of all things (Spirit). redeemer of the world (Son), and as dynamic reconciler of all things (Spirit). While male imagery has traditionally dominated Trinitarian discussions, the While male imagery has traditionally dominated Trinitarian discussions, the essence and manifestation of the one God in three persons transcends male essence and manifestation of the one God in three persons transcends male and female gender. If these divine images are going to maintain or recover and female gender. If these divine images are going to maintain or recover symbolic power for us, they will need to be gender inclusive or genderless. symbolic power for us, they will need to be gender inclusive or genderless. God as three-in-one is the non-negotiable core of the faith, and faith in Jesus God as three-in-one is the non-negotiable core of the faith, and faith in Jesus as the Christ (fully human and divine) is intrinsic to this threefold view. as the Christ (fully human and divine) is intrinsic to this threefold view. All other doctrines and beliefs are grounded in this central Trinitarian and All other doctrines and beliefs are grounded in this central Trinitarian and Christological claim. This is theology’s starting point for all attempts to Christological claim. This is theology’s starting point for all attempts to address the contemporary theological agenda that I outlined earlier. address the contemporary theological agenda that I outlined earlier.

Theology as Doubt and Denial Theology as Doubt and Denial However, orthodoxy ought to be understood not univocally but dialectically. However, orthodoxy ought to be understood not univocally but dialectically. Doctrines, creeds, and dogmas are earthly, human, churchly signs of Doctrines, creeds, and dogmas are earthly, human, churchly signs of faithfulness to spiritual encounter, personal ethics, and social justice. In faithfulness to spiritual encounter, personal ethics, and social justice. In order to remain true to the essential realities to which they point, they need order to remain true to the essential realities to which they point, they need to develop over time, under the guidance of the Holy Spirit. Even the neo- to develop over time, under the guidance of the Holy Spirit. Even the neo- Christian Theology Today: What is at Stake? 15 Christian Theology Today: What is at Stake? 15 orthodox theologian Karl Barth says, “Dogmatics is the science [discipline] orthodox theologian Karl Barth says, “Dogmatics is the science [discipline] in which the church [. . .] , in accordance with the state of its knowledge at in which the church [. . .] , in accordance with the state of its knowledge at different times, takes account of the content of its proclamation critically, different times, takes account of the content of its proclamation critically, that is, by the standard of Holy Scripture and under the guidance of its that is, by the standard of Holy Scripture and under the guidance of its confessions.”6 These doctrines include within them both a “Yes” and a “No.” confessions.”6 These doctrines include within them both a “Yes” and a “No.” A Yes to divine reality and a No to literal portrayals of that reality. Without A Yes to divine reality and a No to literal portrayals of that reality. Without this Yes-No character they can become idolatrous, as when we worship this Yes-No character they can become idolatrous, as when we worship human words rather than what they mediate and point to. human words rather than what they mediate and point to. This dialectical quality of faith is represented in Peter’s astonishing This dialectical quality of faith is represented in Peter’s astonishing betrayal and denial of Christ, the fourth moment in Peter’s career. Peter betrayal and denial of Christ, the fourth moment in Peter’s career. Peter had been raised in a nurturing, believing community, had left his nets to had been raised in a nurturing, believing community, had left his nets to follow Jesus, and had personally confessed Jesus as the Christ. Now, at the follow Jesus, and had personally confessed Jesus as the Christ. Now, at the critical moment of Jesus’ crucifixion, he fails the ultimate test. In effect, he critical moment of Jesus’ crucifixion, he fails the ultimate test. In effect, he apostacizes. As earlier he had publicly confessed Christ, he now publicly apostacizes. As earlier he had publicly confessed Christ, he now publicly denies him. As earlier he sank in doubt when over-confidently going to meet denies him. As earlier he sank in doubt when over-confidently going to meet Jesus on the water (Matt. 14:22-33); he now at the end openly denies that he Jesus on the water (Matt. 14:22-33); he now at the end openly denies that he had ever known Jesus. had ever known Jesus. Then Jesus said to them, “You will all become deserters because Then Jesus said to them, “You will all become deserters because of me this night; . . .” Peter said to him, “Though all become of me this night; . . .” Peter said to him, “Though all become deserters because of you, I will never desert you.” Jesus said deserters because of you, I will never desert you.” Jesus said to him, “Truly I tell you, this very night, before the cock crows, to him, “Truly I tell you, this very night, before the cock crows, you will deny me three times.” Peter said to him, “Even though you will deny me three times.” Peter said to him, “Even though I must die with you, I will not deny you.” And so said all the I must die with you, I will not deny you.” And so said all the disciples. . . . (Matt. 26:31-35) disciples. . . . (Matt. 26:31-35) Now Peter was sitting outside in the courtyard. A servant-girl Now Peter was sitting outside in the courtyard. A servant-girl came to him and said, “You also were with Jesus the Galilean.” came to him and said, “You also were with Jesus the Galilean.” But he denied it before all of them, saying, “I do not know what But he denied it before all of them, saying, “I do not know what you are talking about.” When he went out to the porch, another you are talking about.” When he went out to the porch, another servant-girl saw him, and she said to the bystanders, “This man servant-girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” Again he denied with an oath, “I was with Jesus of Nazareth.” Again he denied with an oath, “I do not know the man.” After a little while the bystanders came do not know the man.” After a little while the bystanders came up and said to Peter, “Certainly you are also one of them, for up and said to Peter, “Certainly you are also one of them, for your accent betrays you.” Then he began to curse, and he swore your accent betrays you.” Then he began to curse, and he swore an oath. “I do not know the man!” At that moment the cock an oath. “I do not know the man!” At that moment the cock 16 The Conrad Grebel Review 16 The Conrad Grebel Review

crowed. Then Peter remembered what Jesus had said: “Before crowed. Then Peter remembered what Jesus had said: “Before the cock crows, you will deny me three times.” And he went out the cock crows, you will deny me three times.” And he went out and wept bitterly. (Matt. 26:69-75) and wept bitterly. (Matt. 26:69-75) For me, the high point of Bach’s magnificent Saint Matthew Passion For me, the high point of Bach’s magnificent Saint Matthew Passion is the dramatic portrayal of Peter’s denial, ending with the recitative “Und is the dramatic portrayal of Peter’s denial, ending with the recitative “Und ging heraus und weinete bitterlich” (Then he went out and wept bitterly), ging heraus und weinete bitterlich” (Then he went out and wept bitterly), which is followed by the moving alto aria, “Have mercy, Lord, have mercy, which is followed by the moving alto aria, “Have mercy, Lord, have mercy, Lord, my God, let Thou my tears persuade Thee.” This is succeeded by the Lord, my God, let Thou my tears persuade Thee.” This is succeeded by the chorale: “Tho’ from Thee temptation lured me, Lord, to Thee I come again. chorale: “Tho’ from Thee temptation lured me, Lord, to Thee I come again. Thy forgiveness is assured me through Thy Son’s despair and pain. I do not Thy forgiveness is assured me through Thy Son’s despair and pain. I do not deny my guilt, but Thy mercy, if Thou wilt, far exceedeth my transgression, deny my guilt, but Thy mercy, if Thou wilt, far exceedeth my transgression, of which I must make confession.” of which I must make confession.” Tillich has made the provocative claim that doubt – and, I would add, Tillich has made the provocative claim that doubt – and, I would add, rejection – is not the opposite of faith but is in fact included within faith. The rejection – is not the opposite of faith but is in fact included within faith. The opposite of faith is not doubt but absolute certainty. The Lutheran doctrine opposite of faith is not doubt but absolute certainty. The Lutheran doctrine of justification by faith, he says, covers not only our sin but our doubt and of justification by faith, he says, covers not only our sin but our doubt and betrayal as well. One might say there is in profound Christian faith itself betrayal as well. One might say there is in profound Christian faith itself an “atheistic” moment, an element of doubt, denial, and even rejection. an “atheistic” moment, an element of doubt, denial, and even rejection. Jesus himself must have experienced some of this on the cross when he Jesus himself must have experienced some of this on the cross when he cried, “My God, my God, why have you forsaken me?” (Matt. 27:46). In cried, “My God, my God, why have you forsaken me?” (Matt. 27:46). In his prison cell, Bonhoeffer, like Luther and Hegel before him, experienced his prison cell, Bonhoeffer, like Luther and Hegel before him, experienced this when he talked about the weakness and death of God on the cross. I this when he talked about the weakness and death of God on the cross. I think it was Bonhoeffer who at one point proclaims that “the curses of the think it was Bonhoeffer who at one point proclaims that “the curses of the atheist may be more pleasing to the ears of God than the hallelujahs of the atheist may be more pleasing to the ears of God than the hallelujahs of the pious.” The short-lived, so-called “Death of God” movement of the 1960s pious.” The short-lived, so-called “Death of God” movement of the 1960s made agnosticism a key tenet of its theology: God has died, proponents made agnosticism a key tenet of its theology: God has died, proponents said. Friedrich Nietzsche too lamented the death of God. We have killed said. Friedrich Nietzsche too lamented the death of God. We have killed God, he said in Thus Spoke Zarathustra. The problem with this theological God, he said in Thus Spoke Zarathustra. The problem with this theological movement was that it considered this death of God a permanent state and movement was that it considered this death of God a permanent state and not a moment in the life of humanity (if not God himself) followed by the not a moment in the life of humanity (if not God himself) followed by the resurrection. resurrection. I propose that we see the story of Peter and his denial as representing I propose that we see the story of Peter and his denial as representing the experience of the Western church since the Enlightenment. A good the experience of the Western church since the Enlightenment. A good segment of the church lost its way. It was so enamoured of the thought of segment of the church lost its way. It was so enamoured of the thought of the great masters of suspicion – Immanuel Kant, Ludwig Feuerbach, Marx, the great masters of suspicion – Immanuel Kant, Ludwig Feuerbach, Marx, Christian Theology Today: What is at Stake? 17 Christian Theology Today: What is at Stake? 17

Darwin, Nietzsche, Freud – not to mention the historical critique of the Darwin, Nietzsche, Freud – not to mention the historical critique of the Bible and the tradition, that it lost its biblical and classical heritage. Yet the Bible and the tradition, that it lost its biblical and classical heritage. Yet the Enlighteners forced the church to ask important questions about itself and its Enlighteners forced the church to ask important questions about itself and its dogmas. Somewhere along the way, the church’s dogmas became petrified dogmas. Somewhere along the way, the church’s dogmas became petrified with humans worshiping the Bible, the dogmas, and human rituals rather with humans worshiping the Bible, the dogmas, and human rituals rather than the living God who encounters us. The church owes the Enlightenment than the living God who encounters us. The church owes the Enlightenment a great debt of gratitude, not only for its critique of religious idolatry but for a great debt of gratitude, not only for its critique of religious idolatry but for its emancipatory impulses, as expressed in various liberation movements, its emancipatory impulses, as expressed in various liberation movements, including feminism and womanism. Any denunciation of the Enlightenment including feminism and womanism. Any denunciation of the Enlightenment by postmodern critics dare not overlook these positive contributions. by postmodern critics dare not overlook these positive contributions.

Theology as Systematic Thought Theology as Systematic Thought One need not specialize in theology to do theology. All Christians, young One need not specialize in theology to do theology. All Christians, young and old, are engaged on some level in theological reflection. Something and old, are engaged on some level in theological reflection. Something about the Christian faith drives the believer to give an account of the faith about the Christian faith drives the believer to give an account of the faith and to ask ever deeper questions about the nature, meaning, and truth of the and to ask ever deeper questions about the nature, meaning, and truth of the claims being made, the relation of different elements of faith to each other, claims being made, the relation of different elements of faith to each other, and the application of the faith to all aspects of life and the world. Early and the application of the faith to all aspects of life and the world. Early Anabaptists, faced with persecution and martyrdom, frequently quoted 1 Anabaptists, faced with persecution and martyrdom, frequently quoted 1 Peter 3:15: “Always be ready to make your defense to anyone who demands Peter 3:15: “Always be ready to make your defense to anyone who demands of you an accounting of the hope that is within you.” This accounting is not of you an accounting of the hope that is within you.” This accounting is not a fideistic (blind faith) defense of the faith; rather it involves the heart, soul, a fideistic (blind faith) defense of the faith; rather it involves the heart, soul, and mind. and mind. In what I call the fifth moment of his career, Peter in his second sermon In what I call the fifth moment of his career, Peter in his second sermon as recorded in Acts 2 manifests a remarkable level of systematic analysis, as recorded in Acts 2 manifests a remarkable level of systematic analysis, even though he and his fellow Apostles are described by the narrator as even though he and his fellow Apostles are described by the narrator as “uneducated and ordinary men.” In his sermon he explores the meaning of “uneducated and ordinary men.” In his sermon he explores the meaning of recent events in the context of Old Testament theology and expectations, recent events in the context of Old Testament theology and expectations, and the demands they make on the hearers: and the demands they make on the hearers: When the day of Pentecost had come, they were all together When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them among them, and a tongue rested on each of them. All of them 18 The Conrad Grebel Review 18 The Conrad Grebel Review

were filled with the Holy Spirit and began to speak in other were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. languages, as the Spirit gave them ability. Now there were devout Jews from every nation under heaven Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the was bewildered, because each one heard them speaking in the native language of each. . . . native language of each. . . . But Peter, standing with the eleven, raised his voice and But Peter, standing with the eleven, raised his voice and addressed them. . . . “You that are Israelites, listen to what I addressed them. . . . “You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through with deeds of power, wonders, and signs that God did through him among you, as you yourselves know – this man, handed him among you, as you yourselves know – this man, handed over to you according to the definite plan and foreknowledge over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside of God, you crucified and killed by the hands of those outside the law. But God raised him up, having freed him from death, the law. But God raised him up, having freed him from death, because it was impossible for him to be held in its power. . . . because it was impossible for him to be held in its power. . . . This Jesus God raised up, and of that all of us are witnesses. This Jesus God raised up, and of that all of us are witnesses. Being therefore exalted at the right hand of God, and having Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear. . . . Therefore let the poured out this that you both see and hear. . . . Therefore let the entire house of Israel know with certainty that God has made entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.” him both Lord and Messiah, this Jesus whom you crucified.” Now when they heard this, they were cut to the heart and said to Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, “Brothers, what should we do?” Peter and to the other apostles, “Brothers, what should we do?” Peter said to them, “Repent and be baptized every one of you in Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ so that your sins be forgiven; and you the name of Jesus Christ so that your sins be forgiven; and you shall receive the gift of the Holy Spirit.” (Acts 2:1-38) shall receive the gift of the Holy Spirit.” (Acts 2:1-38) Recounting the Christ-events in the light of the Old Testament Recounting the Christ-events in the light of the Old Testament prophetic tradition, Peter’s sermon includes the basic elements of the prophetic tradition, Peter’s sermon includes the basic elements of the kerygma (the message, the “rule of faith”) that would later be formulated kerygma (the message, the “rule of faith”) that would later be formulated systematically in the creeds: the foreknowledge of God; Jesus’ crucifixion; systematically in the creeds: the foreknowledge of God; Jesus’ crucifixion; his abandonment to Hades; his resurrection; his ascension to the right hand his abandonment to Hades; his resurrection; his ascension to the right hand of God; the call to repentance; the forgiveness of sins; and the gift of the of God; the call to repentance; the forgiveness of sins; and the gift of the Christian Theology Today: What is at Stake? 19 Christian Theology Today: What is at Stake? 19

Holy Spirit (2:14-36). Peter gives a highly systematic interpretation of all Holy Spirit (2:14-36). Peter gives a highly systematic interpretation of all the events leading up to Christ’s death and resurrection, and the outpouring the events leading up to Christ’s death and resurrection, and the outpouring of the Holy Spirit. Particularly striking is the Trinitarian theology implicit in of the Holy Spirit. Particularly striking is the Trinitarian theology implicit in the sermon: “This Jesus God raised up, and of that all of us are witnesses. the sermon: “This Jesus God raised up, and of that all of us are witnesses. Being therefore exalted at the right of God, and having received from the Being therefore exalted at the right of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both Father the promise of the Holy Spirit, he has poured out this that you both see and hear” (2:32-33). see and hear” (2:32-33). The fully-fledged doctrine of the Trinity as it developed later in The fully-fledged doctrine of the Trinity as it developed later in the fourth century, both in the Eastern and the Western church, was but the fourth century, both in the Eastern and the Western church, was but a theological working out of the claims made in the New Testament. a theological working out of the claims made in the New Testament. Theologians and the church began articulating more clearly the unity and Theologians and the church began articulating more clearly the unity and distinctions between God the Father, God the Son, and God the Spirit in distinctions between God the Father, God the Son, and God the Spirit in light of Jewish monotheism. The early Christians and church theologians light of Jewish monotheism. The early Christians and church theologians recognized these three as distinct realities within one divine unity; they recognized these three as distinct realities within one divine unity; they never sacrificed monotheism in favor of polytheism. As noted earlier, I have never sacrificed monotheism in favor of polytheism. As noted earlier, I have made in my own work the teaching of God as Three in One, One in Three the made in my own work the teaching of God as Three in One, One in Three the core doctrine around which all other tenets of our faith are organized. This core doctrine around which all other tenets of our faith are organized. This point is particularly important today as we dialogue with Jews, Muslims, point is particularly important today as we dialogue with Jews, Muslims, and others. and others.

Theology and Other Religions Theology and Other Religions An aspect of modern and postmodern existence is pluralism: within a given An aspect of modern and postmodern existence is pluralism: within a given society diverse religious and non-religious communities co-exist within the society diverse religious and non-religious communities co-exist within the same territorial space, frequently with conflicting ideologies and beliefs. same territorial space, frequently with conflicting ideologies and beliefs. The question this raises for both political thought and religious belief is how The question this raises for both political thought and religious belief is how to live with “the other” peacefully. Although this situation represents a shift to live with “the other” peacefully. Although this situation represents a shift from the time of Christendom (the medieval period when one could assume from the time of Christendom (the medieval period when one could assume a Christian hegemony in society), pluralism is not alien to the context of the a Christian hegemony in society), pluralism is not alien to the context of the Bible and the early church. Pre-fourth century Greco-Roman society was Bible and the early church. Pre-fourth century Greco-Roman society was defined by just such religious pluralism and diversity based on polytheism. defined by just such religious pluralism and diversity based on polytheism. It is in light of this background that Peter’s dramatic vision of the sheet It is in light of this background that Peter’s dramatic vision of the sheet coming down from heaven should be interpreted. This is the sixth moment coming down from heaven should be interpreted. This is the sixth moment in Peter’s move from existential faith encounter to systematic theological in Peter’s move from existential faith encounter to systematic theological reflection, and to mission. reflection, and to mission. Acts 10 recounts how the early Jewish-Christians, here represented Acts 10 recounts how the early Jewish-Christians, here represented by Peter, begin engaging non-Jews, in this particular case a member of the by Peter, begin engaging non-Jews, in this particular case a member of the 20 The Conrad Grebel Review 20 The Conrad Grebel Review pagan military. Cornelius is a centurion of the Italian Cohort, in charge of 100 pagan military. Cornelius is a centurion of the Italian Cohort, in charge of 100 soldiers of the Roman army. We are told that he, with his whole household, soldiers of the Roman army. We are told that he, with his whole household, was an upright, devout, and godly man. This sympathetic portrayal of a was an upright, devout, and godly man. This sympathetic portrayal of a Roman military man must have been provocative for Jews at the time, and Roman military man must have been provocative for Jews at the time, and should give Mennonite purists pause as well. One afternoon Cornelius has should give Mennonite purists pause as well. One afternoon Cornelius has a vision in which the angel of God appears to him, and assures him that his a vision in which the angel of God appears to him, and assures him that his prayers and alms have been received by the Lord. He is ordered to go to prayers and alms have been received by the Lord. He is ordered to go to Joppa to meet with Simon Peter. It is noteworthy that he sent “two of his Joppa to meet with Simon Peter. It is noteworthy that he sent “two of his slaves and a devout soldier from the ranks of those who served him” (10:5- slaves and a devout soldier from the ranks of those who served him” (10:5- 7) in the military, to Joppa in order to find Peter. 7) in the military, to Joppa in order to find Peter. While these men are on their journey, Peter also has a vision. He While these men are on their journey, Peter also has a vision. He was on the rooftop of his house, hungry, when he saw a large sheet being was on the rooftop of his house, hungry, when he saw a large sheet being lowered from heaven by its four corners. On it were all kinds of creatures lowered from heaven by its four corners. On it were all kinds of creatures considered unclean by Jews. Peter heard a voice telling him to eat, but he considered unclean by Jews. Peter heard a voice telling him to eat, but he refused, saying, “By no means, Lord; for I have never eaten anything that refused, saying, “By no means, Lord; for I have never eaten anything that is profane or unclean” (10:14). This happened three times and then the is profane or unclean” (10:14). This happened three times and then the sheet disappeared. While Peter was still reflecting on the vision, Cornelius’s sheet disappeared. While Peter was still reflecting on the vision, Cornelius’s three representatives appeared. The end result is that Peter and some fellow three representatives appeared. The end result is that Peter and some fellow believers accompany the men back to Caesarea to meet Cornelius. Peter believers accompany the men back to Caesarea to meet Cornelius. Peter addresses Cornelius and the assembly around him with these words: “You addresses Cornelius and the assembly around him with these words: “You yourselves know that it is unlawful for a Jew to associate with or to visit yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane a Gentile; but God has shown me that I should not call anyone profane . . . . I truly understand that God shows no partiality, but in every nation . . . . I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (10:28- anyone who fears him and does what is right is acceptable to him” (10:28- 35). Having said this, Peter launches into the message of Jesus, and while he 35). Having said this, Peter launches into the message of Jesus, and while he is still speaking the Holy Spirit comes upon the Gentiles. is still speaking the Holy Spirit comes upon the Gentiles. We could spin out many themes arising out of these texts, but I want We could spin out many themes arising out of these texts, but I want to concentrate on just one, the Christian attitude toward other religions. to concentrate on just one, the Christian attitude toward other religions. We are told in no uncertain terms that God shows no partiality among the We are told in no uncertain terms that God shows no partiality among the nations (and we could include religions here). Anyone in any nation – or nations (and we could include religions here). Anyone in any nation – or religion – who fears God and does what is right is acceptable to God. Critics religion – who fears God and does what is right is acceptable to God. Critics could, of course, point out that Acts 10 ends with Christ being preached to could, of course, point out that Acts 10 ends with Christ being preached to the Gentiles (and other religions); they received the Holy Spirit and were the Gentiles (and other religions); they received the Holy Spirit and were baptized. In other words, these pagans, with their pagan religiosity, were baptized. In other words, these pagans, with their pagan religiosity, were converted to the one true religion. But I think this is too easy an interpretation. converted to the one true religion. But I think this is too easy an interpretation. Christian Theology Today: What is at Stake? 21 Christian Theology Today: What is at Stake? 21

There is a clear recognition of the authenticity of the piety, devotion, and There is a clear recognition of the authenticity of the piety, devotion, and upright morality of the Centurion and his household prior to any conversion, upright morality of the Centurion and his household prior to any conversion, a religious sincerity that was acceptable to God. Also, at no point in the story a religious sincerity that was acceptable to God. Also, at no point in the story are we told that their newfound faith in God demanded that they give up are we told that their newfound faith in God demanded that they give up their existing professions. their existing professions. As many of you know, I have been involved with others at the Toronto As many of you know, I have been involved with others at the Toronto Mennonite Theological Centre and Conrad Grebel University College in an Mennonite Theological Centre and Conrad Grebel University College in an exchange program and academic dialogue with Shiite Muslims from Iran. In exchange program and academic dialogue with Shiite Muslims from Iran. In fact, on April 28, 2008 I will fly to Iran to give a lecture on “Conceptualizing fact, on April 28, 2008 I will fly to Iran to give a lecture on “Conceptualizing Universal Moral Principles for Social Ethics: The Pros and Cons of Global Universal Moral Principles for Social Ethics: The Pros and Cons of Global Ethics” at an Iranian University. I plan to continue the dialogue. What Ethics” at an Iranian University. I plan to continue the dialogue. What has impressed me about my Iranian Muslim friends is their sincere piety, has impressed me about my Iranian Muslim friends is their sincere piety, expressed in faithful prayer; their concern for a moral, upright life; their expressed in faithful prayer; their concern for a moral, upright life; their high regard, even reverence, for Jesus; and their common search with us high regard, even reverence, for Jesus; and their common search with us for a truth that transcends our different understandings. While there are for a truth that transcends our different understandings. While there are significant differences between Shi-ah Muslims and Mennonite Christians significant differences between Shi-ah Muslims and Mennonite Christians – e.g., they reject the deity of Christ and a Trinitarian understanding of God, – e.g., they reject the deity of Christ and a Trinitarian understanding of God, and they have a different view of the relation of the religious community to and they have a different view of the relation of the religious community to the state – nevertheless we have much to learn from each other. They can the state – nevertheless we have much to learn from each other. They can learn from us in the area of Jesus’ teachings of love, peace, and nonviolence; learn from us in the area of Jesus’ teachings of love, peace, and nonviolence; we can learn from their emphasis on prayer and mystical spirituality. Each we can learn from their emphasis on prayer and mystical spirituality. Each drives the other to a deeper understanding of their own religious traditions. drives the other to a deeper understanding of their own religious traditions. There comes a point, however, where we witness to each other about our There comes a point, however, where we witness to each other about our own understanding and experience of truth, and pray that the Holy Spirit own understanding and experience of truth, and pray that the Holy Spirit will appear upon us mutually. will appear upon us mutually.

Theology as Doxology Theology as Doxology Finally, seventh, theology is doxology – the praise and worship of God. Finally, seventh, theology is doxology – the praise and worship of God. Dialogue with others of different religious convictions can be true encounter Dialogue with others of different religious convictions can be true encounter only if one is firmly grounded in one’s own conviction. So far I have made only if one is firmly grounded in one’s own conviction. So far I have made little mention of ethics. Surely, Mennonite theology, if it is anything, is ethics: little mention of ethics. Surely, Mennonite theology, if it is anything, is ethics: the love of neighbor as oneself. Let me draw our attention again to the great the love of neighbor as oneself. Let me draw our attention again to the great answer of Jesus to the question of which is the greatest commandment: “The answer of Jesus to the question of which is the greatest commandment: “The first is, ‘Hear, O Israel: The Lord our God, the Lord is one; and you shall first is, ‘Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. The second is this, ‘You shall love all your mind, and with all your strength. The second is this, ‘You shall love 22 The Conrad Grebel Review 22 The Conrad Grebel Review your neighbor as yourself.’ There is no other commandment greater than your neighbor as yourself.’ There is no other commandment greater than these” (Mark 12:29-31). these” (Mark 12:29-31). With Barth I want to propose that all Christian ethics be seen as a sub- With Barth I want to propose that all Christian ethics be seen as a sub- category of the love and praise of God. According to Barth, “The ‘second’ category of the love and praise of God. According to Barth, “The ‘second’ commandment has no other meaning and content apart from and in addition commandment has no other meaning and content apart from and in addition to: ‘Bless the Lord, O my soul, and all that is within me bless his holy to: ‘Bless the Lord, O my soul, and all that is within me bless his holy name.’”7 Our morality and ethics are not a means to salvation but forms of name.’”7 Our morality and ethics are not a means to salvation but forms of worship, thanksgiving, and praise to God. worship, thanksgiving, and praise to God. I am working on a book on Christian social ethics, tentatively entitled I am working on a book on Christian social ethics, tentatively entitled “A Positive Theology of Law, Order, and Civil Society.” In it I explore what “A Positive Theology of Law, Order, and Civil Society.” In it I explore what a political theology from a Mennonite perspective might look like, and pick a political theology from a Mennonite perspective might look like, and pick up themes from my earlier work on German political theology in the Nazi up themes from my earlier work on German political theology in the Nazi period8 and on Marxist-Christian dialogue in the former Yugoslavia.9 This period8 and on Marxist-Christian dialogue in the former Yugoslavia.9 This volume will be a sequel to my Mennonites and Classical Theology, in which volume will be a sequel to my Mennonites and Classical Theology, in which I argue that all Christian ethics must have dogmatic/doctrinal foundations, I argue that all Christian ethics must have dogmatic/doctrinal foundations, especially the doctrine of the Trinity, if it is not to be reduced to human especially the doctrine of the Trinity, if it is not to be reduced to human action pure and simple. What I have not stressed sufficiently up to now is action pure and simple. What I have not stressed sufficiently up to now is how all Christian ethics is rooted in Christian spirituality, particularly the how all Christian ethics is rooted in Christian spirituality, particularly the life, worship, prayer, and liturgy of the church. Both ethics and the creeds life, worship, prayer, and liturgy of the church. Both ethics and the creeds become lifeless if they are not grounded in doxology. (Two fine recent become lifeless if they are not grounded in doxology. (Two fine recent articles authored by friends of mine have brought this to my attention: Peter articles authored by friends of mine have brought this to my attention: Peter Erb’s “The Creed, Doctrine, and the Liturgical Occasion: Continuing a Erb’s “The Creed, Doctrine, and the Liturgical Occasion: Continuing a Conversation with A. James Reimer;”10 and Joan Lockwood O’Donovan’s Conversation with A. James Reimer;”10 and Joan Lockwood O’Donovan’s “The Church’s Worship and the Moral Life: An Anglican Contribution to “The Church’s Worship and the Moral Life: An Anglican Contribution to Trinitarian Ethics.”11) Trinitarian Ethics.”11) The seventh moment in my account of the Apostle Peter concerns The seventh moment in my account of the Apostle Peter concerns precisely theology and the church’s life of prayer, liturgy, and worship. precisely theology and the church’s life of prayer, liturgy, and worship. Theology as an academic or ethical discipline that is sundered from a living Theology as an academic or ethical discipline that is sundered from a living community of worshiping believers betrays its historic tradition and role. community of worshiping believers betrays its historic tradition and role. Mennonites in their concern for discipleship and nonviolent action in the Mennonites in their concern for discipleship and nonviolent action in the world have not given sufficient attention to the church’s liturgical and world have not given sufficient attention to the church’s liturgical and worshiping life as the ground and context for the politics of Jesus. worshiping life as the ground and context for the politics of Jesus. When Peter confessed Jesus to be the Christ, Jesus replied: “You are When Peter confessed Jesus to be the Christ, Jesus replied: “You are Peter, and on this rock I will build my church” (Matt.16:18). This critical Peter, and on this rock I will build my church” (Matt.16:18). This critical verse has been interpreted in at least two different ways. Roman Catholics verse has been interpreted in at least two different ways. Roman Catholics have understood the church to be founded on Peter as the first bishop (vicar of have understood the church to be founded on Peter as the first bishop (vicar of Christian Theology Today: What is at Stake? 23 Christian Theology Today: What is at Stake? 23

Christ) in the long continuous apostolic tradition. Protestants have interpreted Christ) in the long continuous apostolic tradition. Protestants have interpreted the rock to be not Peter himself but his confession: “You are the Christ.” the rock to be not Peter himself but his confession: “You are the Christ.” These two views can be combined to say that the Christian community is These two views can be combined to say that the Christian community is founded on both the Apostle Peter and his confession. Peter represents the founded on both the Apostle Peter and his confession. Peter represents the apostles and the historical church community, and his confession represents apostles and the historical church community, and his confession represents the apostolic message. When people are called to faith, confession, witness, the apostolic message. When people are called to faith, confession, witness, defence, and ethical obedience, they must see themselves as part of an defence, and ethical obedience, they must see themselves as part of an historical institution much larger and older than their individual lives or historical institution much larger and older than their individual lives or even their local congregation or denomination. They are part of the church even their local congregation or denomination. They are part of the church universal that extends through time and throughout the whole world. universal that extends through time and throughout the whole world. Why not then convert to Roman Catholicism, the universal church Why not then convert to Roman Catholicism, the universal church par excellence? I hope Peter Erb will forgive me for becoming somewhat par excellence? I hope Peter Erb will forgive me for becoming somewhat personal here. He and I both come from semi-rural Anabaptist-Mennonite personal here. He and I both come from semi-rural Anabaptist-Mennonite backgrounds – although from different historical streams (he from Amish, I backgrounds – although from different historical streams (he from Amish, I from Russian-Mennonite). We both have moved from a left-leaning liberal from Russian-Mennonite). We both have moved from a left-leaning liberal period in our lives to a greater appreciation of the classical conservative period in our lives to a greater appreciation of the classical conservative tradition. We have both sought to leave behind a sectarian understanding of tradition. We have both sought to leave behind a sectarian understanding of the church for a universal, catholic one. By “sectarian” I mean a church that the church for a universal, catholic one. By “sectarian” I mean a church that is withdrawn into itself and sees itself standing over against others in the is withdrawn into itself and sees itself standing over against others in the larger Christian body. larger Christian body. Yet Erb has decided to convert, and I have chosen to stay within the Yet Erb has decided to convert, and I have chosen to stay within the Mennonite fold. I have high regard for his personal and spiritual integrity, Mennonite fold. I have high regard for his personal and spiritual integrity, and respect his decision to join Roman Catholicism. He has important, and respect his decision to join Roman Catholicism. He has important, persuasive theological and ecclesiological reasons for doing so. But I have persuasive theological and ecclesiological reasons for doing so. But I have decided that I can contribute to ecumenical dialogue in my own way by decided that I can contribute to ecumenical dialogue in my own way by remaining in my own theological tradition. (I spell out my reasons for remaining in my own theological tradition. (I spell out my reasons for remaining a Mennonite in an article, “A Mennonite-Catholic Conversation: remaining a Mennonite in an article, “A Mennonite-Catholic Conversation: A Personal Tribute [to Peter Erb]” soon to be published in a Festschrift in his A Personal Tribute [to Peter Erb]” soon to be published in a Festschrift in his honor.)12 No one tradition has the total truth or all the gifts of the spirit. We honor.)12 No one tradition has the total truth or all the gifts of the spirit. We need each other and each other’s gifts for a truly ecumenical and universal need each other and each other’s gifts for a truly ecumenical and universal Christian understanding of the body of Christ. Christian understanding of the body of Christ.

Conclusion Conclusion What is at stake for Christian theology today is clarity about our basic What is at stake for Christian theology today is clarity about our basic Christian convictions. I have used the story of the Apostle Peter, the seven Christian convictions. I have used the story of the Apostle Peter, the seven 24 The Conrad Grebel Review 24 The Conrad Grebel Review moments in his career, as a way to identify the underlying assumptions by moments in his career, as a way to identify the underlying assumptions by which to guide our addressing the major issues that face us as individuals which to guide our addressing the major issues that face us as individuals and as the church. and as the church. I began, first, with situating theological work in communities of I began, first, with situating theological work in communities of nurture and character formation. Theological reflection does not begin ex nurture and character formation. Theological reflection does not begin ex enihilo. W don’t start from a clean slate. Second, theological thinking is nihilo.e W don’t start from a clean slate. Second, theological thinking is first and foremost a response to and reflection upon an encounter with a first and foremost a response to and reflection upon an encounter with a living God who grasps and addresses us. Without this, all our theologizing is living God who grasps and addresses us. Without this, all our theologizing is only a form of human wish fulfillment and self-projection. Third, theology only a form of human wish fulfillment and self-projection. Third, theology without dogmatic structure and form, without a confessional grammar of without dogmatic structure and form, without a confessional grammar of faith, becomes pure irrational dynamism at the mercy of demonic powers. faith, becomes pure irrational dynamism at the mercy of demonic powers. Fourth, such structured orthodoxy is to be seen dialectically, having within Fourth, such structured orthodoxy is to be seen dialectically, having within it both a “Yes” and a “No,” an affirmation of faith and a sceptical, agnostic it both a “Yes” and a “No,” an affirmation of faith and a sceptical, agnostic and “atheistic” moment without which it becomes idolatrous. Fifth, only in and “atheistic” moment without which it becomes idolatrous. Fifth, only in being aware of the precariousness of one’s faith and the danger of idolatry being aware of the precariousness of one’s faith and the danger of idolatry can systematic theological thinking about God and all things in relation to can systematic theological thinking about God and all things in relation to God proceed. Sixth, the systematic task is not a self-enclosed, ivory tower God proceed. Sixth, the systematic task is not a self-enclosed, ivory tower enterprise but one that is open to the challenge and critique of “the other,” enterprise but one that is open to the challenge and critique of “the other,” including “the religious other.” Finally, seventh, all theology and ethics is including “the religious other.” Finally, seventh, all theology and ethics is ultimately doxology – a reverence before the awesome mystery of God ultimately doxology – a reverence before the awesome mystery of God expressed in pious personal devotion and the prayerful public worship of a expressed in pious personal devotion and the prayerful public worship of a believing community. believing community.

Notes Notes

All Biblical references are to the New Revised Standard Version of the Bible. All Biblical references are to the New Revised Standard Version of the Bible.

1 Tom Harpur, The Pagan Christ (Toronto: Thomas Allen Publishers, 2004). 1 Tom Harpur, The Pagan Christ (Toronto: Thomas Allen Publishers, 2004). 2 Brochure for A. James Reimer Award at the Toronto Mennonite Theological Centre. 2 Brochure for A. James Reimer Award at the Toronto Mennonite Theological Centre. 3 John Howard Yoder, The Politics of Jesus (Grand Rapids: Eerdmans, 1994). 3 John Howard Yoder, The Politics of Jesus (Grand Rapids: Eerdmans, 1994). 4 Paul Tillich, Systematic Theology I (Chicago: Univ. of Chicago Press, 1967). 4 Paul Tillich, Systematic Theology I (Chicago: Univ. of Chicago Press, 1967). 5 A. James Reimer, Mennonites and Classical Theology: Dogmatic Foundations for Christian 5 A. James Reimer, Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics (Kitchener: Pandora Press, 2001) and The Dogmatic Imagination: Dynamics of Ethics (Kitchener: Pandora Press, 2001) and The Dogmatic Imagination: Dynamics of Christian Belief (Kitchener/Scottdale: Herald Press (2003). Christian Belief (Kitchener/Scottdale: Herald Press (2003). 6 Karl Barth, Dogmatics in Outline, trans. G.T. Thomson (London: SCM Press, 1949), 9. 6 Karl Barth, Dogmatics in Outline, trans. G.T. Thomson (London: SCM Press, 1949), 9. 7 Karl Barth, Church Dogmatics I/2, trans. G.T. Thomson (Edinburgh: T & T Clark, 1956), 7 Karl Barth, Church Dogmatics I/2, trans. G.T. Thomson (Edinburgh: T & T Clark, 1956), 401. 401. Christian Theology Today: What is at Stake? 25 Christian Theology Today: What is at Stake? 25

8 A. James Reimer, The Emanuel Hirsch and Paul Tillich Debate: The Political Ramifications 8 A. James Reimer, The Emanuel Hirsch and Paul Tillich Debate: The Political Ramifications of Theology (Lewiston, NY: Edwin Mellen Press, 1989). of Theology (Lewiston, NY: Edwin Mellen Press, 1989). 9 A. James Reimer, The Influence of the Frankfurt School on Contemporary Theology 9 A. James Reimer, The Influence of the Frankfurt School on Contemporary Theology (Lewiston, NY: Edwin Mellen Press, 1992). (Lewiston, NY: Edwin Mellen Press, 1992). 10 In Jeremy Bergen, Paul G. Doerksen, and Karl Koop, eds., Creed and Conscience: Essays 10 In Jeremy Bergen, Paul G. Doerksen, and Karl Koop, eds., Creed and Conscience: Essays in Honor of A. James Reimer (Kitchener: Pandora Press, 2007), 181-96. Reviewed in this in Honor of A. James Reimer (Kitchener: Pandora Press, 2007), 181-96. Reviewed in this issue of CGR. -- Editor issue of CGR. -- Editor 11 In Creed and Conscience, 197-218. 11 In Creed and Conscience, 197-218. 12 A James Reimer, “A Mennonite-Catholic Conversation: A Personal Tribute,” in Michael 12 A James Reimer, “A Mennonite-Catholic Conversation: A Personal Tribute,” in Michael Desjardins and Harold Remus, eds., Tradition and Formation: Claiming an Inheritance. Desjardins and Harold Remus, eds., Tradition and Formation: Claiming an Inheritance. Essays in Honour of Peter C. Erb (Kitchener: Pandora Press, 2008). Essays in Honour of Peter C. Erb (Kitchener: Pandora Press, 2008).

About the 2008 Benjamin Eby Lecturer About the 2008 Benjamin Eby Lecturer

A. James Reimer retired in 2008 from Conrad Grebel University College, A. James Reimer retired in 2008 from Conrad Grebel University College, where he was a professor of Religion and Theology. Recently, he was where he was a professor of Religion and Theology. Recently, he was awarded Distinguished Professor Emeritus status by the University of awarded Distinguished Professor Emeritus status by the University of Waterloo. For many years he also served as Professor of Theology at the Waterloo. For many years he also served as Professor of Theology at the Toronto School of Theology (TST), and Director and Academic Advisor Toronto School of Theology (TST), and Director and Academic Advisor of the Toronto Mennonite Theological Centre, focused on graduate level of the Toronto Mennonite Theological Centre, focused on graduate level theological education, teaching, research, and ecumenical conversation at theological education, teaching, research, and ecumenical conversation at TST. TST. He specializes in modern European intellectual history and modern He specializes in modern European intellectual history and modern theology. He has conducted extensive research on German theology in the theology. He has conducted extensive research on German theology in the 1920s and 1930s; modern theology and technology, particularly in relation to 1920s and 1930s; modern theology and technology, particularly in relation to the thought of George P. Grant; theology and critical social theory; political the thought of George P. Grant; theology and critical social theory; political ethics; and Mennonite systematic theology. ethics; and Mennonite systematic theology. Reimer is the author of Paul Tillich: Theologian of Nature, Culture Reimer is the author of Paul Tillich: Theologian of Nature, Culture and Politics (LIT Verlag, 2004), The Dynamics of Christian Belief (Herald and Politics (LIT Verlag, 2004), The Dynamics of Christian Belief (Herald Press, 2003), Mennonites and Classical Theology: Dogmatic Foundations Press, 2003), Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics (Pandora Press, 2001), and The Emanuel Hirsch and for Christian Ethics (Pandora Press, 2001), and The Emanuel Hirsch and Paul Tillich Debate: The Political Ramifications of Theology (Edwin Mellen Paul Tillich Debate: The Political Ramifications of Theology (Edwin Mellen Press, 1989); and he is the editor of The Influence of the Frankfurt School on Press, 1989); and he is the editor of The Influence of the Frankfurt School on Contemporary Theology: Critical Theory and the Future of Religion (Edwin Contemporary Theology: Critical Theory and the Future of Religion (Edwin Mellen Press, 1992). He is currently working on political theology, law, and Mellen Press, 1992). He is currently working on political theology, law, and civil institutions; and on a book, Christians and War, for Fortress Press. civil institutions; and on a book, Christians and War, for Fortress Press. 26 The Conrad Grebel Review 26 The Conrad Grebel Review

Reimer received an MA (History) from the University of Toronto in Reimer received an MA (History) from the University of Toronto in 1974, and a PhD (Theology) from the University of St. Michael’s College 1974, and a PhD (Theology) from the University of St. Michael’s College in 1983. As of 2002, he is a life time member of the Center of Theological in 1983. As of 2002, he is a life time member of the Center of Theological Inquiry in Princeton, New Jersey. Inquiry in Princeton, New Jersey.

About the Benjamin Eby Lectureship About the Benjamin Eby Lectureship

Benjamin Eby (1785-1853) typified, and possibly inaugurated, Mennonite Benjamin Eby (1785-1853) typified, and possibly inaugurated, Mennonite culture in Upper Canada. He and his wife Mary arrived in Waterloo County culture in Upper Canada. He and his wife Mary arrived in Waterloo County from Pennsylvania in 1807. By 1812 he was ordained bishop, and in 1815 from Pennsylvania in 1807. By 1812 he was ordained bishop, and in 1815 he was overseeing construction of the area’s first schoolhouse. Eby provided he was overseeing construction of the area’s first schoolhouse. Eby provided outstanding leadership in the church and in education throughout his life. outstanding leadership in the church and in education throughout his life. The Benjamin Eby Lectureship, named in his honor and established at The Benjamin Eby Lectureship, named in his honor and established at Conrad Grebel University College in the 1980s, offers faculty members an Conrad Grebel University College in the 1980s, offers faculty members an opportunity to share research and reflections with the broader College and opportunity to share research and reflections with the broader College and University community. University community. Baptismal Robes or Camel’s Hair? Baptismal Robes or Camel’s Hair? A Theological Response to the “Politics of Becoming” A Theological Response to the “Politics of Becoming”

Anthony G. Siegrist Anthony G. Siegrist

An odd perception about Anabaptists – and Mennonites in particular – is An odd perception about Anabaptists – and Mennonites in particular – is that they have traditionally lacked both insight and interest in politics. Often that they have traditionally lacked both insight and interest in politics. Often pejoratively labeled “sectarian,” Anabaptists themselves have regrettably pejoratively labeled “sectarian,” Anabaptists themselves have regrettably failed to understand the political significance of their beliefs and practices. failed to understand the political significance of their beliefs and practices. They have too easily bought into the notion that politics, or the structure They have too easily bought into the notion that politics, or the structure of the relationships of institutions and communities, is the concern of the of the relationships of institutions and communities, is the concern of the nation state, and they have allowed a false dichotomy between faith and nation state, and they have allowed a false dichotomy between faith and modern society’s notion of the “public square” to align itself with an equally modern society’s notion of the “public square” to align itself with an equally problematic dichotomy that labels religion spiritual and politics carnal. problematic dichotomy that labels religion spiritual and politics carnal. It is now becoming clear that this perception is at best a caricature. It is now becoming clear that this perception is at best a caricature. Anabaptist beliefs and practices have always had political implications and Anabaptist beliefs and practices have always had political implications and have always said something fairly profound about the world of politics. Most have always said something fairly profound about the world of politics. Most obviously this is seen in the practice of pacifism. But what is it that prevents obviously this is seen in the practice of pacifism. But what is it that prevents the political impact of Anabaptism from reaching beyond the established the political impact of Anabaptism from reaching beyond the established horizon of pacifism in either its non-resistant or activist forms? While I in horizon of pacifism in either its non-resistant or activist forms? While I in no way want to challenge the appropriateness of pacifism for Anabaptists, I no way want to challenge the appropriateness of pacifism for Anabaptists, I hope to begin the exploration of how another central doctrine and practice hope to begin the exploration of how another central doctrine and practice of the Anabaptist community might help to develop a fuller theology of of the Anabaptist community might help to develop a fuller theology of politics.1 politics.1 The doctrine and practice that I will explore here is believer’s baptism. The doctrine and practice that I will explore here is believer’s baptism. The centrality of this doctrine to the Anabaptist tradition is obvious; basic The centrality of this doctrine to the Anabaptist tradition is obvious; basic etymology demonstrates this easily enough. To develop an engagement of etymology demonstrates this easily enough. To develop an engagement of this sort, the logical first step would be to define “believer’s baptism.” At this sort, the logical first step would be to define “believer’s baptism.” At the risk of frustrating the philosophers among us, I will put this step on hold the risk of frustrating the philosophers among us, I will put this step on hold and instead construct the definition as the essay progresses, for in this case and instead construct the definition as the essay progresses, for in this case it is certainly true that everything is won or lost in definition. Therefore, the it is certainly true that everything is won or lost in definition. Therefore, the initial question for me is not how we might understand baptism, but what initial question for me is not how we might understand baptism, but what sort of politics we might ask the practice of believer’s baptism to engage. sort of politics we might ask the practice of believer’s baptism to engage. I have no doubt that the doctrine of Christian baptism carries the I have no doubt that the doctrine of Christian baptism carries the potential to cut at the roots of the current populist American incarnation of potential to cut at the roots of the current populist American incarnation of 28 The Conrad Grebel Review 28 The Conrad Grebel Review

Constantinianism, but what I want to explore here is to what extent believer’s Constantinianism, but what I want to explore here is to what extent believer’s baptism helps Anabaptists respond to a slightly more sophisticated form baptism helps Anabaptists respond to a slightly more sophisticated form of thought, namely the self-proclaimed postmodern political thinking of of thought, namely the self-proclaimed postmodern political thinking of William E. Connolly. William E. Connolly. I will begin by outlining Connolly’s “politics of becoming,” an I will begin by outlining Connolly’s “politics of becoming,” an integral part of his larger political thought and the heart of his answer to the integral part of his larger political thought and the heart of his answer to the chief problem vexing many political philosophers today, namely exclusion. chief problem vexing many political philosophers today, namely exclusion. I focus on Connolly not because he is particularly well-known but because I focus on Connolly not because he is particularly well-known but because the portion of his thought related here represents a feasible left-of-center the portion of his thought related here represents a feasible left-of-center response to the political phenomena of secularism, pluralism, and exclusion. response to the political phenomena of secularism, pluralism, and exclusion. I believe that many of us have a take on politics and ethics similar either to I believe that many of us have a take on politics and ethics similar either to Connolly’s or to the type of modernist secularism that he rejects. Connolly’s or to the type of modernist secularism that he rejects. The second part of this article is a theological response to the political The second part of this article is a theological response to the political impulse represented by Connolly. To construct this initial response I will impulse represented by Connolly. To construct this initial response I will look to Karl Barth’s description of believer’s baptism from Volume IV/4 look to Karl Barth’s description of believer’s baptism from Volume IV/4 of his Church Dogmatics. Along the way I will also briefly interact with of his Church Dogmatics. Along the way I will also briefly interact with several contemporary voices congenial to Anabaptism.2 several contemporary voices congenial to Anabaptism.2

Connolly’s Prophetic Agenda Connolly’s Prophetic Agenda William E. Connolly is an American political philosopher currently making William E. Connolly is an American political philosopher currently making his academic home at Johns Hopkins University. I will refer here mostly his academic home at Johns Hopkins University. I will refer here mostly to his book Why I Am Not a Secularist (1999). The goal of his work is to to his book Why I Am Not a Secularist (1999). The goal of his work is to refashion secularism by moving it beyond its current conceits.3 Like all those refashion secularism by moving it beyond its current conceits.3 Like all those concerned with social ethics or suffering, Connolly has a strong prophetic concerned with social ethics or suffering, Connolly has a strong prophetic bent, and he all but dons the tangled beard, leather belt, and wild-eyed stare bent, and he all but dons the tangled beard, leather belt, and wild-eyed stare of the prophet when he prods his audience toward action. of the prophet when he prods his audience toward action. Connolly proposes that a form of pluralism appropriate to our Connolly proposes that a form of pluralism appropriate to our contemporary age of globalization will not likely come from a political contemporary age of globalization will not likely come from a political philosophy that pretends to sit outside the parameters of metaphysically- philosophy that pretends to sit outside the parameters of metaphysically- bound perspectives. Instead, what needs to happen is for the doctrine of bound perspectives. Instead, what needs to happen is for the doctrine of secularism to be rewritten “to pursue an ethos of engagement in public life secularism to be rewritten “to pursue an ethos of engagement in public life among a plurality of controversial metaphysical perspectives, including, for among a plurality of controversial metaphysical perspectives, including, for starters, Christian and other monotheistic perspectives, secular thought, and starters, Christian and other monotheistic perspectives, secular thought, and asecular, nontheistic perspectives.”4 Connolly is interested in exploring a asecular, nontheistic perspectives.”4 Connolly is interested in exploring a “nontheistic postsecular ethic” that “situates itself within the experience of “nontheistic postsecular ethic” that “situates itself within the experience of Baptismal Robes or Camel’s Hair? 29 Baptismal Robes or Camel’s Hair? 29 the constitutive indispensibility and fragility of ethics.”5 In other words, he the constitutive indispensibility and fragility of ethics.”5 In other words, he wants to make ethics and political philosophy messy and complicated again wants to make ethics and political philosophy messy and complicated again – to take secularism’s attempted end-run back to the drawing board. – to take secularism’s attempted end-run back to the drawing board. Connolly reminds us that for all its attempts at pure logic and emotional Connolly reminds us that for all its attempts at pure logic and emotional detachment, politics often leans more heavily on visceral reactions than detachment, politics often leans more heavily on visceral reactions than we would like to admit. He is in tune with the very human sense that our we would like to admit. He is in tune with the very human sense that our selves are too flimsy to remain whole in a world constantly reminding us selves are too flimsy to remain whole in a world constantly reminding us that we are not doing enough – a world that overwhelms us with its never- that we are not doing enough – a world that overwhelms us with its never- ending pressure to raise our awareness of the suffering of both the other and ending pressure to raise our awareness of the suffering of both the other and ourselves. ourselves. It is extremely probable that all of us are unattuned today to some It is extremely probable that all of us are unattuned today to some modes of suffering and exclusion that will become ethically important modes of suffering and exclusion that will become ethically important tomorrow as a political movement carries them across the threshold of tomorrow as a political movement carries them across the threshold of cultural attentiveness and institutional redefinition. This is so because each cultural attentiveness and institutional redefinition. This is so because each effective movement of difference toward a new, legitimate cultural identity effective movement of difference toward a new, legitimate cultural identity breaks a constituent in its previous composition that located it below the breaks a constituent in its previous composition that located it below the operational reach of personhood and justice by rendering it immoral, operational reach of personhood and justice by rendering it immoral, inferior, hysterical, sinful, incapacitated, unnatural, abnormal, irresponsible, inferior, hysterical, sinful, incapacitated, unnatural, abnormal, irresponsible, monomaniacal, narcissistic, nihilistic, or sick.6 monomaniacal, narcissistic, nihilistic, or sick.6 In the struggle to mitigate the powers of exclusion and to lessen the In the struggle to mitigate the powers of exclusion and to lessen the suffering of those whose identities render them marginalized, our society suffering of those whose identities render them marginalized, our society often places the burden of realizing the good upon the sometimes broad often places the burden of realizing the good upon the sometimes broad shoulders of justice. Connolly’s statement above alerts us to the reality shoulders of justice. Connolly’s statement above alerts us to the reality that justice in itself cannot move us beyond the reality that some modes of that justice in itself cannot move us beyond the reality that some modes of suffering simply go unnoticed, because their very nature disqualifies the suffering simply go unnoticed, because their very nature disqualifies the sufferer from the basic sanctity of personhood.7 Justice, then, is essentially sufferer from the basic sanctity of personhood.7 Justice, then, is essentially an ambiguous practice, for it is only after a movement crosses the “threshold an ambiguous practice, for it is only after a movement crosses the “threshold of cultural attentiveness” that the mode of suffering fits into the categories in of cultural attentiveness” that the mode of suffering fits into the categories in which justice operates. “Failure by many secular theorists to acknowledge which justice operates. “Failure by many secular theorists to acknowledge this fundamental ambiguity at the center of justice disables them from this fundamental ambiguity at the center of justice disables them from registering the importance of an ethos of responsiveness to justice itself.”8 registering the importance of an ethos of responsiveness to justice itself.”8 It is not surprising that Western society has been forced to supplement It is not surprising that Western society has been forced to supplement justice with a value such as tolerance. But tolerance, for Connolly, “implies justice with a value such as tolerance. But tolerance, for Connolly, “implies benevolence toward others amid stability of ourselves. . . .”9 It is the benevolence toward others amid stability of ourselves. . . .”9 It is the attachment to the stability of the self that Connolly suggests his readers attachment to the stability of the self that Connolly suggests his readers 30 The Conrad Grebel Review 30 The Conrad Grebel Review must move beyond. The modern attachment to the self and to the nation can must move beyond. The modern attachment to the self and to the nation can in the end do nothing but limit others and make their suffering secondary to in the end do nothing but limit others and make their suffering secondary to the preservation of our own selves. Instead of the static morality of justice the preservation of our own selves. Instead of the static morality of justice under the umbrella of secularism, we must cultivate politics that recognizes under the umbrella of secularism, we must cultivate politics that recognizes things are mobile at bottom. Cultivating “the politics of becoming” means things are mobile at bottom. Cultivating “the politics of becoming” means that we consider our own selves to be under (de)construction, and remember that we consider our own selves to be under (de)construction, and remember that the form of justice now taken as self-evident was once progressive that the form of justice now taken as self-evident was once progressive and threatening, causing a type of suffering to those whose identities were and threatening, causing a type of suffering to those whose identities were deconstructed in the evolution of justice. When we have arrived, either deconstructed in the evolution of justice. When we have arrived, either as individuals or as a society, we unavoidably position ourselves as the as individuals or as a society, we unavoidably position ourselves as the weight holding in place the walls, ceilings, and fences that keep others from weight holding in place the walls, ceilings, and fences that keep others from realizing their full personhood. realizing their full personhood. While uninterested in metaphysics, Connolly is concerned with While uninterested in metaphysics, Connolly is concerned with newness, openness, responsiveness, and self-artistry – that is, one’s ability newness, openness, responsiveness, and self-artistry – that is, one’s ability to remake one’s identity to accommodate the other. The politics of becoming to remake one’s identity to accommodate the other. The politics of becoming is a “paradoxical politics by which new cultural identities are formed out of is a “paradoxical politics by which new cultural identities are formed out of unexpected energies and institutionally congealed injuries.”10 Although such unexpected energies and institutionally congealed injuries.”10 Although such politics is attentive to exclusion and other varieties of suffering, it implicitly politics is attentive to exclusion and other varieties of suffering, it implicitly questions the possibility of getting beyond such realities.11 Connolly’s questions the possibility of getting beyond such realities.11 Connolly’s politics assumes that suffering, like pain itself, will never leave us. If “each politics assumes that suffering, like pain itself, will never leave us. If “each positive identity is organized through the differences it demarcates . . . positive identity is organized through the differences it demarcates . . . then the politics of becoming often imperils the comforts through which then the politics of becoming often imperils the comforts through which dominant constituencies are reassured.”12 In this light, the question is not dominant constituencies are reassured.”12 In this light, the question is not whether we are for or against suffering but rather “which sort of suffering is whether we are for or against suffering but rather “which sort of suffering is most worthy of responsiveness at a particular historical moment, that which most worthy of responsiveness at a particular historical moment, that which the politics of becoming imposes on the stability of being or that which the politics of becoming imposes on the stability of being or that which established identities impose upon the movement of differences in order established identities impose upon the movement of differences in order to protect their stability.”13 The best that politics such as Connolly’s can do to protect their stability.”13 The best that politics such as Connolly’s can do – its obvious prophetic nature notwithstanding – is to “reposition selected – its obvious prophetic nature notwithstanding – is to “reposition selected modes of suffering so that they move from an obscure subsistence or marked modes of suffering so that they move from an obscure subsistence or marked identity below the register of justice to a visible, unmarked place on it.”14 identity below the register of justice to a visible, unmarked place on it.”14

A Theological Response A Theological Response The political and ethical upshot of Connolly’s proposal is that we must The political and ethical upshot of Connolly’s proposal is that we must be careful to remain responsive to the other, and not – because the other be careful to remain responsive to the other, and not – because the other Baptismal Robes or Camel’s Hair? 31 Baptismal Robes or Camel’s Hair? 31 appears “immoral, inferior, hysterical, sinful, incapacitated, unnatural, appears “immoral, inferior, hysterical, sinful, incapacitated, unnatural, abnormal, irresponsible, monomaniacal, narcissistic, nihilistic, or sick” abnormal, irresponsible, monomaniacal, narcissistic, nihilistic, or sick” – deprive them of the protection of personhood and justice.15 The only way – deprive them of the protection of personhood and justice.15 The only way to do this is to allow our own identities to remain undefined, amorphous, to do this is to allow our own identities to remain undefined, amorphous, open, and always changing – constantly becoming. This is, at the least, a open, and always changing – constantly becoming. This is, at the least, a little threatening. It reverberates in the wilderness of contemporary politics little threatening. It reverberates in the wilderness of contemporary politics like a call to prepare the way for something yet to come, or perhaps for like a call to prepare the way for something yet to come, or perhaps for someone whose sandals we are not worthy to untie. But for Connolly there someone whose sandals we are not worthy to untie. But for Connolly there is nothing coming. The revelation that such a politics begs for cannot be is nothing coming. The revelation that such a politics begs for cannot be detected even as a bump on the social horizon. This unpleasant jolt of reality detected even as a bump on the social horizon. This unpleasant jolt of reality aside, Connolly is helpful. He appropriately chastens the modern myth that aside, Connolly is helpful. He appropriately chastens the modern myth that secularization and secularism might save us from our religious bigotry.16 He secularization and secularism might save us from our religious bigotry.16 He also moves us toward a politics of humble responsiveness in a way many also moves us toward a politics of humble responsiveness in a way many theistic perspectives fail to do. theistic perspectives fail to do. As stated earlier, I believe Anabaptism retains rich political resources As stated earlier, I believe Anabaptism retains rich political resources within its traditional practices. In what follows I will examine believer’s within its traditional practices. In what follows I will examine believer’s baptism as such a resource. My intention in doing so against the above baptism as such a resource. My intention in doing so against the above backdrop is not to allow one person’s take on the modern world to set backdrop is not to allow one person’s take on the modern world to set the agenda for theology; instead, I hope to demonstrate the critical edge the agenda for theology; instead, I hope to demonstrate the critical edge with which certain Anabaptist practices anchored firmly in the rich soil of with which certain Anabaptist practices anchored firmly in the rich soil of Christian doctrine are capable of engaging our world. Christian doctrine are capable of engaging our world.

Barth’s Doctrine of Baptism as a Response to the Politics of Becoming Barth’s Doctrine of Baptism as a Response to the Politics of Becoming Karl Barth vexed many of his admirers when he declared himself in favor Karl Barth vexed many of his admirers when he declared himself in favor of believer’s baptism. For Barth, baptism is a response to God’s action in of believer’s baptism. For Barth, baptism is a response to God’s action in which Christians declare that their lives are lived for God. In the same way which Christians declare that their lives are lived for God. In the same way he says that “baptism, as the beginning of a life in living hope, is per use a he says that “baptism, as the beginning of a life in living hope, is per use a definitive assignment of Christians to the service of [others] . . . .”17 Baptism definitive assignment of Christians to the service of [others] . . . .”17 Baptism is neither the beginning nor the end of a human’s relationship to God, but a is neither the beginning nor the end of a human’s relationship to God, but a transitional event marking the first step of a life lived in Christ and setting transitional event marking the first step of a life lived in Christ and setting the trajectory for that life.18 the trajectory for that life.18 The practice of baptism is not set loose in the midst of the church The practice of baptism is not set loose in the midst of the church unconnected to God’s freedom and goodness. Since Christian baptism is unconnected to God’s freedom and goodness. Since Christian baptism is commanded by God, and since its goal is reconciliation in Jesus Christ commanded by God, and since its goal is reconciliation in Jesus Christ through the Holy Spirit, it is grounded in God’s initiation; it is a response through the Holy Spirit, it is grounded in God’s initiation; it is a response 32 The Conrad Grebel Review 32 The Conrad Grebel Review to Divine action.19 “Baptism responds to a mystery, the sacrament of the to Divine action.19 “Baptism responds to a mystery, the sacrament of the history of Jesus Christ, of His resurrection, of the outpouring of the Holy history of Jesus Christ, of His resurrection, of the outpouring of the Holy Spirit but is not itself, however, a mystery or sacrament.”20 Spirit but is not itself, however, a mystery or sacrament.”20 Barth’s language contrasts with that of two important Anabaptist Barth’s language contrasts with that of two important Anabaptist theologians. Both John Howard Yoder, whose pervasive influence over theologians. Both John Howard Yoder, whose pervasive influence over contemporary Anabaptist theology and ethics is undeniable, and Thomas N. contemporary Anabaptist theology and ethics is undeniable, and Thomas N. Finger are comfortable using sacramental language to describe baptism.21 Finger are comfortable using sacramental language to describe baptism.21 While Yoder and Finger are both fairly nuanced on this point, I am less While Yoder and Finger are both fairly nuanced on this point, I am less optimistic than either of them that the word “sacrament” can be retrieved optimistic than either of them that the word “sacrament” can be retrieved from the abuses of the past. Therefore, it is appropriate to move, with Barth, from the abuses of the past. Therefore, it is appropriate to move, with Barth, away from the terminology of sacrament and not saddle ourselves with the away from the terminology of sacrament and not saddle ourselves with the baggage of other traditions that face the continual problem of differentiating baggage of other traditions that face the continual problem of differentiating their view of the sacraments from those that are simply magical or mechanistic their view of the sacraments from those that are simply magical or mechanistic ways of laying hold of God’s grace. Barth’s caution should advise even ways of laying hold of God’s grace. Barth’s caution should advise even Anabaptists with roots in the Zwinglian tradition against overcompensating Anabaptists with roots in the Zwinglian tradition against overcompensating through a return to a theology of sacraments. Baptism, like the rest of the through a return to a theology of sacraments. Baptism, like the rest of the church’s Jesus-ordained practices, is not the spiritual ingestion of so many church’s Jesus-ordained practices, is not the spiritual ingestion of so many “grace vitamins.” “grace vitamins.” It is time for Anabaptists, with Yoder and Finger, to move beyond It is time for Anabaptists, with Yoder and Finger, to move beyond the memorialist view of baptism common in Baptist circles but, with Barth, the memorialist view of baptism common in Baptist circles but, with Barth, to stop short of re-establishing baptism as a sacrament. This middle course to stop short of re-establishing baptism as a sacrament. This middle course avoids the pitfalls of both extremes, which fail to recognize God’s action avoids the pitfalls of both extremes, which fail to recognize God’s action in the sociality of the church. With some good judgment, this can be done in the sociality of the church. With some good judgment, this can be done even as Anabaptists continue to re-engage the classic Christian tradition in even as Anabaptists continue to re-engage the classic Christian tradition in new, exciting ways. Again, listening to Barth is fruitful here, for in his view new, exciting ways. Again, listening to Barth is fruitful here, for in his view baptism is human action embodying an acknowledgment of the work of baptism is human action embodying an acknowledgment of the work of God in Christ, who is the true sacrament, and it must “bear witness to it, to God in Christ, who is the true sacrament, and it must “bear witness to it, to confess it, to respond to it, to honor, praise and magnify it.”22 confess it, to respond to it, to honor, praise and magnify it.”22 In this initial description of baptism we can already see how this In this initial description of baptism we can already see how this practice sets itself up against Connolly’s politics. Connolly respects reverence practice sets itself up against Connolly’s politics. Connolly respects reverence but does not, to put it flatly, believe that God exists. Part of the Anabaptist but does not, to put it flatly, believe that God exists. Part of the Anabaptist practice of baptism is a statement of finitude; it is an acknowledgment that practice of baptism is a statement of finitude; it is an acknowledgment that God exists and acts, and that we do not speak of God merely by speaking God exists and acts, and that we do not speak of God merely by speaking about ourselves in a raised voice. Christian baptism then lends witness to the about ourselves in a raised voice. Christian baptism then lends witness to the reality that neither ethics nor politics can be other than a response to God’s reality that neither ethics nor politics can be other than a response to God’s Baptismal Robes or Camel’s Hair? 33 Baptismal Robes or Camel’s Hair? 33 action. In baptism Christians confess that in Christ is the only power that action. In baptism Christians confess that in Christ is the only power that can save us; our own actions – regardless of whether they involve military can save us; our own actions – regardless of whether they involve military strength, modern conceptions of justice, or democratic decision making strength, modern conceptions of justice, or democratic decision making – are insufficient to save us from our own destructive impulses.23 Baptism – are insufficient to save us from our own destructive impulses.23 Baptism also frames the rest of the Christian’s actions specifically as a response to also frames the rest of the Christian’s actions specifically as a response to God’s action. This is in marked contrast to actions prompted, albeit with the God’s action. This is in marked contrast to actions prompted, albeit with the best intentions, by various forms of suffering or exclusion. best intentions, by various forms of suffering or exclusion. The point of the argument at this juncture is that virtuous behavior, The point of the argument at this juncture is that virtuous behavior, i.e., caring for the poor, speaking for the voiceless, or protesting violence, if i.e., caring for the poor, speaking for the voiceless, or protesting violence, if not done as a response to the call of God, ultimately flounders directionless not done as a response to the call of God, ultimately flounders directionless in the sea of awareness and activism. Yet the argument cuts both ways: just in the sea of awareness and activism. Yet the argument cuts both ways: just as with the debate over the sacramentality of baptism, traditional responses, as with the debate over the sacramentality of baptism, traditional responses, those often found at each end of the spectrum, are in the end far too limited. those often found at each end of the spectrum, are in the end far too limited. They fail to provide the proper space for becoming, as they close off the self They fail to provide the proper space for becoming, as they close off the self and hold the suffering other outside the reach of justice. and hold the suffering other outside the reach of justice. Barth asserts that if baptism is a human response to God’s grace Barth asserts that if baptism is a human response to God’s grace revealed in Jesus Christ it can be understood as a free act.24 For baptism to revealed in Jesus Christ it can be understood as a free act.24 For baptism to retain meaning, it cannot be done under compulsion; rather, it must be an act retain meaning, it cannot be done under compulsion; rather, it must be an act chosen by both the one being baptized and the church community.25 Since chosen by both the one being baptized and the church community.25 Since baptism is the beginning of a life of faithfulness to God, it cannot be cloaked baptism is the beginning of a life of faithfulness to God, it cannot be cloaked in coercion, for that undercuts the act of obedience: “Obedience to God can in coercion, for that undercuts the act of obedience: “Obedience to God can only be free obedience.”26 The freedom of the act of baptism parallels the only be free obedience.”26 The freedom of the act of baptism parallels the sanctifying and redeeming work of Jesus Christ and the Holy Spirit. While sanctifying and redeeming work of Jesus Christ and the Holy Spirit. While baptism is chosen by an individual, it must never be severed from the work baptism is chosen by an individual, it must never be severed from the work of God. Barth is aware that as a human action baptism is inherently tenuous of God. Barth is aware that as a human action baptism is inherently tenuous and possibly even presumptuous. Who can know what such a commitment and possibly even presumptuous. Who can know what such a commitment may eventually demand? Who can presume the ability to be faithful? Barth may eventually demand? Who can presume the ability to be faithful? Barth is careful to affirm that God underwrites the event. It is God’s faithfulness is careful to affirm that God underwrites the event. It is God’s faithfulness and God’s goodness that assure the propriety of baptism. Yet human action and God’s goodness that assure the propriety of baptism. Yet human action is not overwhelmed by God’s action; Barth insists that human partnership is not overwhelmed by God’s action; Barth insists that human partnership must be taken seriously.27 must be taken seriously.27 In this way baptism affirms Connolly’s idea that human beings cannot In this way baptism affirms Connolly’s idea that human beings cannot on their own ever reach a frozen state of true being. The commingling of on their own ever reach a frozen state of true being. The commingling of human and divine action in believer’s baptism affirms the contingent nature human and divine action in believer’s baptism affirms the contingent nature of humans; it affirms that a static individual identity held apart from the of humans; it affirms that a static individual identity held apart from the 34 The Conrad Grebel Review 34 The Conrad Grebel Review power of Christ, which holds the very world together, is at best perilous. power of Christ, which holds the very world together, is at best perilous. Believer’s baptism affirms the connection of grace and the human will. As a Believer’s baptism affirms the connection of grace and the human will. As a Christian practice, it demands that we look beyond the obvious elements of Christian practice, it demands that we look beyond the obvious elements of socialization to the importance of the human decision being made. socialization to the importance of the human decision being made. For Barth, baptism is a way of stepping into God’s promise. The Holy For Barth, baptism is a way of stepping into God’s promise. The Holy Spirit is a foretaste of the coming full reign of Christ.28 In placing their hope Spirit is a foretaste of the coming full reign of Christ.28 In placing their hope in what is beyond themselves, those who are baptized recognize they are no in what is beyond themselves, those who are baptized recognize they are no longer bound by their own human weakness. They look not just to the past, longer bound by their own human weakness. They look not just to the past, where the sacrament of Christ took place in history, but also into the future, where the sacrament of Christ took place in history, but also into the future, which they can enter confidently.29 Although such joy might rub off on a which they can enter confidently.29 Although such joy might rub off on a Nietzschean such as Connolly, true Christian hope in Christ is distinct from Nietzschean such as Connolly, true Christian hope in Christ is distinct from the optimism of modern or postmodern politics. Christian hope admits there the optimism of modern or postmodern politics. Christian hope admits there is no salvation in the separation of church and state, the democratic process, is no salvation in the separation of church and state, the democratic process, western freedom, capitalism, or even human rights. But it does confess that western freedom, capitalism, or even human rights. But it does confess that there is a hope; as the Christian dies and is raised to new life in Christ, there is a hope; as the Christian dies and is raised to new life in Christ, the reality enacted in baptism, she confesses that her identity now rests in the reality enacted in baptism, she confesses that her identity now rests in something outside what is contingent and mobile. something outside what is contingent and mobile. Baptism is a paradigmatic practice signaling the individual’s place Baptism is a paradigmatic practice signaling the individual’s place in both the church and the world. “At its very beginning [in baptism] … in both the church and the world. “At its very beginning [in baptism] … the Christian life, without detriment to its individual particularity, is a the Christian life, without detriment to its individual particularity, is a participation in the life of the Christian community,” says Barth. “Baptism participation in the life of the Christian community,” says Barth. “Baptism involves both the one who baptizes and the one who is baptized.”30 It is involves both the one who baptizes and the one who is baptized.”30 It is an act of the church, and in it the individual and the community confess an act of the church, and in it the individual and the community confess together that Christ has done what they could not do.31 Baptism is a together that Christ has done what they could not do.31 Baptism is a reminder and a re-commitment for the whole community; it is a means of reminder and a re-commitment for the whole community; it is a means of conversion for all involved and thus is unavoidably political.32 The church conversion for all involved and thus is unavoidably political.32 The church is an active participant in the practice, and in being baptized the individual is an active participant in the practice, and in being baptized the individual makes a political statement in identifying himself with this community. In makes a political statement in identifying himself with this community. In this statement he relativizes his commitment to other institutions and binds this statement he relativizes his commitment to other institutions and binds himself to the church, confessing at once the determinative nature of the himself to the church, confessing at once the determinative nature of the community’s norms and his intention to walk with the community in the community’s norms and his intention to walk with the community in the practice of faithful discernment. In joining such a community the individual practice of faithful discernment. In joining such a community the individual confesses that there is a higher good than that of openness, self-artistry, or confesses that there is a higher good than that of openness, self-artistry, or self-determination, and that being bound and other-determined also has its self-determination, and that being bound and other-determined also has its place. place. Baptismal Robes or Camel’s Hair? 35 Baptismal Robes or Camel’s Hair? 35

The commitment that the baptized individual makes to the Christian The commitment that the baptized individual makes to the Christian community is one of the major differences Barth sees between this baptism community is one of the major differences Barth sees between this baptism and that of John the Baptist. Christian baptism has a gathering and uniting and that of John the Baptist. Christian baptism has a gathering and uniting character that John’s lacked.33 While John’s baptism enacted repentance, character that John’s lacked.33 While John’s baptism enacted repentance, Christian baptism also serves as a marker for the individual’s entrance into Christian baptism also serves as a marker for the individual’s entrance into the Christian community. It is thus no coincidence that Barth reminds readers the Christian community. It is thus no coincidence that Barth reminds readers that in the New Testament baptism is usually followed by table fellowship.34 that in the New Testament baptism is usually followed by table fellowship.34 “Baptism, if well done, is done in serious responsibility to the question “Baptism, if well done, is done in serious responsibility to the question whether the community and the candidate are together on this narrow way whether the community and the candidate are together on this narrow way on which obedience is freedom and freedom is obedience.”35 on which obedience is freedom and freedom is obedience.”35

Practical Outcomes of a Theology of Baptism Practical Outcomes of a Theology of Baptism We can now fill in the picture sketched earlier of the practical outcomes We can now fill in the picture sketched earlier of the practical outcomes of this description of baptism. Dan Rhodes, in his essay “All Sexed Up: Is of this description of baptism. Dan Rhodes, in his essay “All Sexed Up: Is There a Way Out of Chastity, Marriage, and the Christian Sex Cult?” shows There a Way Out of Chastity, Marriage, and the Christian Sex Cult?” shows what working out such a theology of baptism might look like. His essay is what working out such a theology of baptism might look like. His essay is not about baptism, it is about sex – the current Christian obsession with sex, not about baptism, it is about sex – the current Christian obsession with sex, to be specific. He observes that the church in the West has for all practical to be specific. He observes that the church in the West has for all practical purposes mirrored its surrounding culture’s obsession with sexuality, and purposes mirrored its surrounding culture’s obsession with sexuality, and explores how this has come to pass. What is most interesting for our purposes explores how this has come to pass. What is most interesting for our purposes is his conclusion. While Rhodes does offer helpful propositions for getting is his conclusion. While Rhodes does offer helpful propositions for getting beyond both the current sexuality debates and the obsession lying behind beyond both the current sexuality debates and the obsession lying behind them, he says more generally that the church should be formed more “by them, he says more generally that the church should be formed more “by martyrdom than by virginity or family programs. That is, we need more martyrdom than by virginity or family programs. That is, we need more people taking lines of action that correlate with the resurrection and working people taking lines of action that correlate with the resurrection and working toward friendship, not securing themselves in marriage or continence. In toward friendship, not securing themselves in marriage or continence. In doing so, […] we may initiate a revolution of Christianity away from the doing so, […] we may initiate a revolution of Christianity away from the contemporary sex cult and toward configurations of sainthood born through contemporary sex cult and toward configurations of sainthood born through the fires of martyrdom.”36 the fires of martyrdom.”36 Rhodes’s essay should remind Anabaptists – all Christians, for Rhodes’s essay should remind Anabaptists – all Christians, for that matter – that by finding their identity as members of the developing that matter – that by finding their identity as members of the developing community of Christ-followers they will find a new horizon opening up community of Christ-followers they will find a new horizon opening up of possible responses to issues previously demanding a choice between of possible responses to issues previously demanding a choice between perceived justice and perceived holiness, or, in the terms of our engagement perceived justice and perceived holiness, or, in the terms of our engagement with Barth, a horizon where freedom and obedience meet. with Barth, a horizon where freedom and obedience meet. 36 The Conrad Grebel Review 36 The Conrad Grebel Review

Like John the Baptist, William Connolly calls his audience to Like John the Baptist, William Connolly calls his audience to repentance. In his own way, Connolly offers baptism into a new way of life, repentance. In his own way, Connolly offers baptism into a new way of life, a way of openness and of self-surrender. However, the baptism of John is a way of openness and of self-surrender. However, the baptism of John is not Christian baptism. Barth reminds us that after Christ we no longer wear not Christian baptism. Barth reminds us that after Christ we no longer wear camel’s hair or eat locusts.37 Believer’s baptism, then, while hearing the call camel’s hair or eat locusts.37 Believer’s baptism, then, while hearing the call of prophets like John and of political philosophers like Connolly, cannot rest of prophets like John and of political philosophers like Connolly, cannot rest in undefined anticipation, for it must realize the world-changing character in undefined anticipation, for it must realize the world-changing character of the Incarnation and of the church that is God’s new creation. Christian of the Incarnation and of the church that is God’s new creation. Christian baptism points to the kingdom of God, while a politics of becoming is hardly baptism points to the kingdom of God, while a politics of becoming is hardly certain it should point anywhere. certain it should point anywhere. Those who have confessed Christ in their baptism are bound together Those who have confessed Christ in their baptism are bound together with their sisters and brothers as a witnessing community. Baptism must with their sisters and brothers as a witnessing community. Baptism must launch the individual and the community forward into witness or it is not launch the individual and the community forward into witness or it is not Christian baptism.38 It ushers the candidate not only into the benefits of the Christian baptism.38 It ushers the candidate not only into the benefits of the Christian faith but into the responsibility of the church, which always bears Christian faith but into the responsibility of the church, which always bears political content. This is at times a cross to be borne, but it need not be political content. This is at times a cross to be borne, but it need not be a totally dour task, for baptism is connected to the promise of God that a totally dour task, for baptism is connected to the promise of God that makes Christian witness a proclamation of hope.39 This proclamation must makes Christian witness a proclamation of hope.39 This proclamation must be not only for the world as such but for the church as it might be or ought be not only for the world as such but for the church as it might be or ought to be. It is strange that one of the most overlooked marks of the Christian to be. It is strange that one of the most overlooked marks of the Christian community’s disunity is its lack of ethical acumen. The problem here is not community’s disunity is its lack of ethical acumen. The problem here is not simply that Christians stand on all sides of most ethical issues – killing each simply that Christians stand on all sides of most ethical issues – killing each other in wars is the extreme case – but that they seem relatively unconcerned other in wars is the extreme case – but that they seem relatively unconcerned that ethical unity is no longer a priority. Christian divisions, including those that ethical unity is no longer a priority. Christian divisions, including those over ethics, have now become accepted as normal, to the extent that talk of over ethics, have now become accepted as normal, to the extent that talk of a Christian “Right” and “Left” no longer disturbs us. a Christian “Right” and “Left” no longer disturbs us. For Anabaptists, rediscovering a witness of hope that moves beyond For Anabaptists, rediscovering a witness of hope that moves beyond the traditional conservative/liberal division might mean trying something as the traditional conservative/liberal division might mean trying something as radical as John D. Roth’s suggestion that we abstain for a time from partisan radical as John D. Roth’s suggestion that we abstain for a time from partisan politics.40 While Roth’s proposal sounds especially strange in a Canadian politics.40 While Roth’s proposal sounds especially strange in a Canadian context, it does not appear that business as usual has healed any of the rifts context, it does not appear that business as usual has healed any of the rifts between factions of the Anabaptist community in the United States, not to between factions of the Anabaptist community in the United States, not to mention those within the Christian community at large. In my view, such mention those within the Christian community at large. In my view, such an abstention lines up with the trajectory on which Barth is taking us when an abstention lines up with the trajectory on which Barth is taking us when he asserts that the Christian community – the community of the baptized – he asserts that the Christian community – the community of the baptized – Baptismal Robes or Camel’s Hair? 37 Baptismal Robes or Camel’s Hair? 37 lives “not with reference to themselves and their own profit or salvation, but lives “not with reference to themselves and their own profit or salvation, but in this proleptic and prophetic ministry of making known to the world, to in this proleptic and prophetic ministry of making known to the world, to those who are still outside, that which is given to those inside in the form of those who are still outside, that which is given to those inside in the form of knowledge which is provisional and yet which is genuine and certain.…”41 knowledge which is provisional and yet which is genuine and certain.…”41 Adult baptism emphasizes the unity of the church, but it also points Adult baptism emphasizes the unity of the church, but it also points to the fact that both the converted and the unconverted are unified in their to the fact that both the converted and the unconverted are unified in their need for Divine grace.42 Christ is the hope of both. Barth’s theology of need for Divine grace.42 Christ is the hope of both. Barth’s theology of baptism reminds us that those in the church are not different from others baptism reminds us that those in the church are not different from others in any qualitative or exclusive way. Indeed, humanity’s ever-present need in any qualitative or exclusive way. Indeed, humanity’s ever-present need for God’s grace prompts those who confess Christ to embrace those who, for God’s grace prompts those who confess Christ to embrace those who, according to society’s threshold of attentiveness, are not even fully human, according to society’s threshold of attentiveness, are not even fully human, for believers themselves are, but for Christ, not fully human. The politics for believers themselves are, but for Christ, not fully human. The politics of becoming has nothing to bear witness to, other than openness; it lacks a of becoming has nothing to bear witness to, other than openness; it lacks a teleological trajectory – unless a visceral reaction to suffering is counted as teleological trajectory – unless a visceral reaction to suffering is counted as such. Christian baptism implies that there is something – actually someone such. Christian baptism implies that there is something – actually someone – to which it can witness with the confidence that this One will enable the – to which it can witness with the confidence that this One will enable the realization of one’s true self in Christ. realization of one’s true self in Christ.

Conclusion Conclusion Believer’s baptism, if it is Christian baptism, demonstrates a distinct politics Believer’s baptism, if it is Christian baptism, demonstrates a distinct politics from both modern secularism and Connolly’s postmodern glorification of from both modern secularism and Connolly’s postmodern glorification of becoming. Although Connolly places himself on the left of the political becoming. Although Connolly places himself on the left of the political spectrum, the same sort of exercise could have been done with a political spectrum, the same sort of exercise could have been done with a political philosopher on the right or in the center. But what, if anything, is new here? philosopher on the right or in the center. But what, if anything, is new here? The parallels between the approach to baptism advocated in this article The parallels between the approach to baptism advocated in this article and the theology of John Howard Yoder expressed in his Body Politics are and the theology of John Howard Yoder expressed in his Body Politics are significant.43 Indeed, the outlook presented here leans heavily on Yoder’s significant.43 Indeed, the outlook presented here leans heavily on Yoder’s work. It should be noted, though, that Mark Thiessen Nation in John Howard work. It should be noted, though, that Mark Thiessen Nation in John Howard Yoder: Mennonite Patience, Evangelical Witness, Catholic Convictions Yoder: Mennonite Patience, Evangelical Witness, Catholic Convictions says that he would have liked to see Yoder read more political philosophy.44 says that he would have liked to see Yoder read more political philosophy.44 Nation’s comment suggests that extending Yoder’s project into the realm of Nation’s comment suggests that extending Yoder’s project into the realm of political philosophy has been largely left to others. Might not an Anabaptist political philosophy has been largely left to others. Might not an Anabaptist political witness have much to learn from some contemporary political political witness have much to learn from some contemporary political philosophy? philosophy? In my view Yoder’s Body Politics, though a wonderfully stimulating In my view Yoder’s Body Politics, though a wonderfully stimulating series of insights on baptism and other Christian practices, falls short of series of insights on baptism and other Christian practices, falls short of 38 The Conrad Grebel Review 38 The Conrad Grebel Review putting these practices in dialogue with political philosophy. Indeed, that putting these practices in dialogue with political philosophy. Indeed, that was not Yoder’s intent. Considering new voices such as Connolly’s has was not Yoder’s intent. Considering new voices such as Connolly’s has the potential to help us not only overcome the temptation to back the the potential to help us not only overcome the temptation to back the bankrupt ideology of secular liberalism but also gain a deeper appreciation bankrupt ideology of secular liberalism but also gain a deeper appreciation for practices important to our own tradition, while discovering layers of for practices important to our own tradition, while discovering layers of meaning that have lain dormant for centuries. meaning that have lain dormant for centuries. The heart of the matter is not that believer’s baptism tells us exactly The heart of the matter is not that believer’s baptism tells us exactly how to vote, although in certain cases it might, but that it points to a different how to vote, although in certain cases it might, but that it points to a different political economy – not completely different but different enough that we political economy – not completely different but different enough that we must be vigilant against the temptation to have our imaginations limited by must be vigilant against the temptation to have our imaginations limited by the day-to-day politics of western society. Baptism teaches Christians that the day-to-day politics of western society. Baptism teaches Christians that our identity lies in Christ and that our action alongside God’s is meaningful. our identity lies in Christ and that our action alongside God’s is meaningful. If the practice that initiates us into the church demands human agency, then If the practice that initiates us into the church demands human agency, then might not the Christian life in general involve concrete acts of response to might not the Christian life in general involve concrete acts of response to God’s invitation? Baptism reminds us that our actions are to be a response to God’s invitation? Baptism reminds us that our actions are to be a response to God’s acts, not simply to an apparent human reality such as suffering. God’s acts, not simply to an apparent human reality such as suffering. I fear that many Anabaptists of my generation, particularly those with I fear that many Anabaptists of my generation, particularly those with activist leanings, have cut their politics free from the anchoring doctrine activist leanings, have cut their politics free from the anchoring doctrine of God’s freedom and involvement in the world. The temptation is to act of God’s freedom and involvement in the world. The temptation is to act without praying or to pray without acting. Neither recognizes the faith without praying or to pray without acting. Neither recognizes the faith statement implicit in the practice of believer’s baptism. Baptism teaches statement implicit in the practice of believer’s baptism. Baptism teaches that we live toward the good of the kingdom of God and that, bound to the that we live toward the good of the kingdom of God and that, bound to the community of believers, our becoming is determined not by the randomness community of believers, our becoming is determined not by the randomness of our own awareness but by the reality of God as revealed in Jesus. At of our own awareness but by the reality of God as revealed in Jesus. At the risk of perpetuating Anabaptist conceit about the early members of the the risk of perpetuating Anabaptist conceit about the early members of the tradition, I suggest that martyrdom is this lesson lived out at a most extreme tradition, I suggest that martyrdom is this lesson lived out at a most extreme point. If properly understood, martyrdom shows the openness to the other point. If properly understood, martyrdom shows the openness to the other that is “becoming,” yet it undeniably portrays a deeper meaning to life and that is “becoming,” yet it undeniably portrays a deeper meaning to life and a view of the good that reaches beyond individuals locating their identity, a view of the good that reaches beyond individuals locating their identity, as it were, in something far stronger than the self. Baptism also teaches as it were, in something far stronger than the self. Baptism also teaches that Christians, like everyone else, are dependent upon God’s grace, but in that Christians, like everyone else, are dependent upon God’s grace, but in standing on this grace our progress as individuals and societies has direction. standing on this grace our progress as individuals and societies has direction. The role of the church community in the individual’s political formation is The role of the church community in the individual’s political formation is crucial. crucial. Finally, though, the burden of this article is to show that a political Finally, though, the burden of this article is to show that a political witness which is merely prophetic, lacking in itself a response to Christ, fails witness which is merely prophetic, lacking in itself a response to Christ, fails Baptismal Robes or Camel’s Hair? 39 Baptismal Robes or Camel’s Hair? 39 to do justice to the Anabaptist doctrine and practice of baptism. It remains to do justice to the Anabaptist doctrine and practice of baptism. It remains shouting in the desert with John, wearing cloaks of camel’s hair and eating shouting in the desert with John, wearing cloaks of camel’s hair and eating locusts, and it does not take on the robes of baptism or share in the Lord’s locusts, and it does not take on the robes of baptism or share in the Lord’s Supper. It fails to account for the world-changing event that is the life, death, Supper. It fails to account for the world-changing event that is the life, death, and resurrection of Jesus of Nazareth. and resurrection of Jesus of Nazareth.

Notes Notes

1 My assumption throughout this paper is that practice and doctrine are not easily separated 1 My assumption throughout this paper is that practice and doctrine are not easily separated in an Anabaptist perspective. Therefore, I refer to baptism and pacifism as both doctrines and in an Anabaptist perspective. Therefore, I refer to baptism and pacifism as both doctrines and practices. practices. 2 Some readers may notice the conspicuous absence of early Anabaptist voices in this paper. 2 Some readers may notice the conspicuous absence of early Anabaptist voices in this paper. This is an intentional methodological move away from a traditional way of doing Anabaptist This is an intentional methodological move away from a traditional way of doing Anabaptist theology that assumes the normative or exemplary nature of the movement’s founders. It theology that assumes the normative or exemplary nature of the movement’s founders. It would take an entirely different article to parse this issue with any integrity, and therefore I would take an entirely different article to parse this issue with any integrity, and therefore I will simply let it rest. will simply let it rest. 3 By “secularism” I mean the modern political axiom that relegates religion to the private 3 By “secularism” I mean the modern political axiom that relegates religion to the private sphere, while attempting to limit the content of public debate to what is equally apprehensible sphere, while attempting to limit the content of public debate to what is equally apprehensible to all regardless of religious conviction. to all regardless of religious conviction. 4 William E. Connolly, Why I Am Not a Secularist (Minneapolis: Univ. of Minnesota Press, 4 William E. Connolly, Why I Am Not a Secularist (Minneapolis: Univ. of Minnesota Press, 1999), 39. 1999), 39. 5 Ibid., 55, emphasis his. Connolly is prompted by Nietzsche to “suggest that you can cultivate 5 Ibid., 55, emphasis his. Connolly is prompted by Nietzsche to “suggest that you can cultivate an admirable ethical disposition without anchoring it in the commands of a god or reason, an admirable ethical disposition without anchoring it in the commands of a god or reason, and that you are in an excellent position to address affirmatively the politics of becoming and that you are in an excellent position to address affirmatively the politics of becoming when such a disposition is attached to Zarathustra’s conviction that there is an ineliminable when such a disposition is attached to Zarathustra’s conviction that there is an ineliminable element of mobility in things at bottom capable of upsetting the best-laid plans at unexpected element of mobility in things at bottom capable of upsetting the best-laid plans at unexpected junctures” (57). junctures” (57). 6 Ibid., 68-69. 6 Ibid., 68-69. 7 North Americans should be reminded of the difficult journey of American Indians, women, 7 North Americans should be reminded of the difficult journey of American Indians, women, atheists, homosexuals, African Americans, and many others in our history. atheists, homosexuals, African Americans, and many others in our history. 8 Ibid., 63. 8 Ibid., 63. 9 Ibid.,62. 9 Ibid.,62. 10 Ibid., 57. 10 Ibid., 57. 11 In this respect a dramatic difference exists between William Connolly and someone like 11 In this respect a dramatic difference exists between William Connolly and someone like Richard Rorty. See Richard Rorty, Philosophy and Social Hope (New York: Penguin Books, Richard Rorty. See Richard Rorty, Philosophy and Social Hope (New York: Penguin Books, 1999), 237. 1999), 237. 12 Connolly, 57. 12 Connolly, 57. 13 Ibid. 13 Ibid. 14 Ibid., 63. 14 Ibid., 63. 15 Ibid., 68-69. 15 Ibid., 68-69. 16 We could even go further and, following the work of William Cavanaugh, strengthen this 16 We could even go further and, following the work of William Cavanaugh, strengthen this 40 The Conrad Grebel Review 40 The Conrad Grebel Review critique by indicting the modern nation state as a false soteriology. See William T. Cavanaugh, critique by indicting the modern nation state as a false soteriology. See William T. Cavanaugh, Theopolitical Imagination: Discovering the Liturgy as a Political Act in an Age of Global Theopolitical Imagination: Discovering the Liturgy as a Political Act in an Age of Global Consumerism (New York: T & T Clark, 2002). Consumerism (New York: T & T Clark, 2002). 17 Karl Barth, Church Dogmatics IV/4: The Doctrine of Reconciliation (Edinburgh: T & T 17 Karl Barth, Church Dogmatics IV/4: The Doctrine of Reconciliation (Edinburgh: T & T Clark, 1969), 201. Clark, 1969), 201. 18 It may seem surprising that I have chosen Karl Barth to describe believer’s baptism. Surely 18 It may seem surprising that I have chosen Karl Barth to describe believer’s baptism. Surely there are traditional Anabaptist theologians capable of describing it with the necessary detail there are traditional Anabaptist theologians capable of describing it with the necessary detail for my project. That is true to an extent; however, I have found few modern Anabaptist for my project. That is true to an extent; however, I have found few modern Anabaptist theologians writing in English, with the possible exception of James McClendon, who have theologians writing in English, with the possible exception of James McClendon, who have written on believer’s baptism with the necessary specificity and depth. Most Anabaptist- written on believer’s baptism with the necessary specificity and depth. Most Anabaptist- Mennonite treatments of baptism are pastoral and, while helpful, lack a certain theological Mennonite treatments of baptism are pastoral and, while helpful, lack a certain theological depth. However, I may have overlooked some important sources. If so, I welcome correction. depth. However, I may have overlooked some important sources. If so, I welcome correction. Barth’s theology, given his difficult political context and the sheer depth of his analysis, Barth’s theology, given his difficult political context and the sheer depth of his analysis, carries a gravity and carefulness that I have found in few traditional Anabaptist theologians. carries a gravity and carefulness that I have found in few traditional Anabaptist theologians. 19 Barth, 72. 19 Barth, 72. 20 Ibid., 102. 20 Ibid., 102. 21 John Howard Yoder, Body Politics: Five Practices of the Christian Community Before 21 John Howard Yoder, Body Politics: Five Practices of the Christian Community Before the Watching World (Scottdale: Herald Press, 1992), 33, 44; Thomas N. Finger, Christian the Watching World (Scottdale: Herald Press, 1992), 33, 44; Thomas N. Finger, Christian Theology, Vol. II (Scottdale: Herald Press, 1989), 331-51; also see Finger’s 2006 essay Theology, Vol. II (Scottdale: Herald Press, 1989), 331-51; also see Finger’s 2006 essay “Sacramentality,” available at http://www.bridgefolk.net/mctc06v/finger.htm. “Sacramentality,” available at http://www.bridgefolk.net/mctc06v/finger.htm. 22 Barth, 72. 22 Barth, 72. 23 In a related point Barth clearly says that baptism into anything other than Christ is not 23 In a related point Barth clearly says that baptism into anything other than Christ is not Christian baptism. Barth wants to chasten those who would mislabel this rite of the church as Christian baptism. Barth wants to chasten those who would mislabel this rite of the church as baptism into freedom, liberty, equality, the beautiful, the good etc. (92). baptism into freedom, liberty, equality, the beautiful, the good etc. (92). 24 James L. Buckley describes Barth’s view of the relationship of human and divine action 24 James L. Buckley describes Barth’s view of the relationship of human and divine action in baptism as “differentiated unity.” This phrase properly highlights the relationship of the in baptism as “differentiated unity.” This phrase properly highlights the relationship of the active agents in baptism. See “Christian Community, Baptism, and Lord’s Supper,” in The active agents in baptism. See “Christian Community, Baptism, and Lord’s Supper,” in The Cambridge Companion to Karl Barth, ed. John Webster (Cambridge: Cambridge Univ. Cambridge Companion to Karl Barth, ed. John Webster (Cambridge: Cambridge Univ. Press, 2000), 204. Press, 2000), 204. 25 Barth, 131-32. 25 Barth, 131-32. 26 Ibid., 132. 26 Ibid., 132. 27 Ibid., 163. 27 Ibid., 163. 28 Ibid., 40. 28 Ibid., 40. 29 Ibid., 206ff. 29 Ibid., 206ff. 30 Ibid., 131. 30 Ibid., 131. 31 Ibid., 159. 31 Ibid., 159. 32 Ibid., 138. 32 Ibid., 138. 33 Ibid., 72, 82. 33 Ibid., 72, 82. 34 Ibid. Here Barth references Acts 8:13; 10:48; 16:15,34; 9:19. 34 Ibid. Here Barth references Acts 8:13; 10:48; 16:15,34; 9:19. 35 Ibid., 154. 35 Ibid., 154. 36 Dan Rhodes, “All Sexed Up: Is There a Way Out of Chastity, Marriage, and the Christian Sex 36 Dan Rhodes, “All Sexed Up: Is There a Way Out of Chastity, Marriage, and the Christian Sex Cult?,” the other journal.com, found at http://www.theotherjournal.com/article.php?id=226. Cult?,” the other journal.com, found at http://www.theotherjournal.com/article.php?id=226. 37 Barth, 87. 37 Barth, 87. Baptismal Robes or Camel’s Hair? 41 Baptismal Robes or Camel’s Hair? 41

38 Ibid., 200. 38 Ibid., 200. 39 Ibid., 199. 39 Ibid., 199. 40 Roth’s proposal and variations of it have been presented several places, perhaps most 40 Roth’s proposal and variations of it have been presented several places, perhaps most concisely in his address to the MC USA Delegate Assembly in 2005. A transcript of this address concisely in his address to the MC USA Delegate Assembly in 2005. A transcript of this address is available at http://www.mennoniteusa.org/NewItems/delegates/Speakinggovernment0705. is available at http://www.mennoniteusa.org/NewItems/delegates/Speakinggovernment0705. pdf. pdf. 41 Barth, 200. 41 Barth, 200. 42 Ibid., 192. 42 Ibid., 192. 43 Beyond Body Politics see also Yoder’s essay “‘But We Do See Jesus’: The Particularity of 43 Beyond Body Politics see also Yoder’s essay “‘But We Do See Jesus’: The Particularity of Incarnation and the Universality of Truth” in The Priestly Kingdom: Social Ethics as Gospel Incarnation and the Universality of Truth” in The Priestly Kingdom: Social Ethics as Gospel (Notre Dame: Univ. of Notre Dame Press, 1984), 46-62. (Notre Dame: Univ. of Notre Dame Press, 1984), 46-62. 44 John Howard Yoder: Mennonite Patience, Evangelical Witness, Catholic Convictions 44 John Howard Yoder: Mennonite Patience, Evangelical Witness, Catholic Convictions (Grand Rapids: Eerdmans, 2006), 198. (Grand Rapids: Eerdmans, 2006), 198.

Anthony G. Siegrist is a ThD Student at the Toronto School of Theology, Anthony G. Siegrist is a ThD Student at the Toronto School of Theology, Wycliffe College, and a lecturer in Theology at Prairie College in Three Wycliffe College, and a lecturer in Theology at Prairie College in Three Hills, Alberta. Hills, Alberta. St. Gregory of Nyssa, Anabaptism, and the Creeds St. Gregory of Nyssa, Anabaptism, and the Creeds

Andrew P. Klager Andrew P. Klager

Introduction Introduction The ongoing debate1 about the value of the ecumenical creeds of Christendom The ongoing debate1 about the value of the ecumenical creeds of Christendom from an Anabaptist historical perspective has generated polarizing judgments from an Anabaptist historical perspective has generated polarizing judgments on their efficacy and function for early Anabaptist leaders and communities. on their efficacy and function for early Anabaptist leaders and communities. However, few participants have sufficiently taken into account the patristic However, few participants have sufficiently taken into account the patristic understanding of these proclamations of Orthodoxy, and of the Nicene- understanding of these proclamations of Orthodoxy, and of the Nicene- Constantinopolitan Creed in particular. Even when this historical frame Constantinopolitan Creed in particular. Even when this historical frame of reference is addressed, it typically elicits imprecise conclusions on its of reference is addressed, it typically elicits imprecise conclusions on its negative or positive impact on Christian responsibility or unity. By apprising negative or positive impact on Christian responsibility or unity. By apprising the Anabaptist community of the Eastern, patristic, and therefore the original the Anabaptist community of the Eastern, patristic, and therefore the original mindset, expectations, and conditions engendering the formulation of the mindset, expectations, and conditions engendering the formulation of the creeds during the church’s first five hundred years, using St. Gregory of creeds during the church’s first five hundred years, using St. Gregory of Nyssa as a paradigm, I hope to create a framework within which Anabaptist Nyssa as a paradigm, I hope to create a framework within which Anabaptist historians and theologians reluctant to abandon the church’s living tradition historians and theologians reluctant to abandon the church’s living tradition can be informed by the opposing view’s equally warranted concern for can be informed by the opposing view’s equally warranted concern for ethics and nonviolence. ethics and nonviolence. I will try to meet this objective by evaluating the fusion of spirituality I will try to meet this objective by evaluating the fusion of spirituality and theology in the patristic era and in the East, its process of deterioration and theology in the patristic era and in the East, its process of deterioration in the West, and the emergence of Anabaptist priorities amid the epistemic in the West, and the emergence of Anabaptist priorities amid the epistemic theological environment of the sixteenth century. Although serious theological environment of the sixteenth century. Although serious consideration of this subject can be traced back to classic treatments such consideration of this subject can be traced back to classic treatments such as that of Roland Bainton, who contended that Anabaptists are “commonly as that of Roland Bainton, who contended that Anabaptists are “commonly on the left also with regard to . . . [the] creeds”2 and Robert Friedmann’s on the left also with regard to . . . [the] creeds”2 and Robert Friedmann’s endorsement of this designation,3 I will limit my involvement with endorsement of this designation,3 I will limit my involvement with contemporary Anabaptist concerns to viewpoints expressed during the contemporary Anabaptist concerns to viewpoints expressed during the current decade only, and only minimally after I have dealt with the Eastern, current decade only, and only minimally after I have dealt with the Eastern, patristic, and 16th-century Anabaptist contexts and issues.4 patristic, and 16th-century Anabaptist contexts and issues.4 After I describe the historical background, the chronological After I describe the historical background, the chronological progression – from (1) the life of Jesus to (2) the observation of this divine progression – from (1) the life of Jesus to (2) the observation of this divine life and its confluence with the divine operations of the Father as revealed life and its confluence with the divine operations of the Father as revealed St. Gregory of Nyssa, Anabaptism, and the Creeds 43 St. Gregory of Nyssa, Anabaptism, and the Creeds 43

in the Hebrew Tanak, then to (3) the imitation of and ontological affiliation in the Hebrew Tanak, then to (3) the imitation of and ontological affiliation with this life, and finally to (4) the creedal description of his person5 – will with this life, and finally to (4) the creedal description of his person5 – will begin to gain credibility. All of this transpired concurrent with Christ’s begin to gain credibility. All of this transpired concurrent with Christ’s earthly ministry or almost immediately upon his ascension, with creedal earthly ministry or almost immediately upon his ascension, with creedal expressions evolving concomitantly with the emergence of innovative expressions evolving concomitantly with the emergence of innovative heretical teachings that had to be addressed. heretical teachings that had to be addressed. Many portions of the circumscribed and intentionally formulated Many portions of the circumscribed and intentionally formulated Rules of Faith were created not for Jesus’ followers but for calibrating Rules of Faith were created not for Jesus’ followers but for calibrating heterodox misinterpretations in order to preserve a pre-existing soteriology heterodox misinterpretations in order to preserve a pre-existing soteriology that stressed a behavioral and ontological affiliation and union with Christ that stressed a behavioral and ontological affiliation and union with Christ who is both divine and human.6 They did so by using christological and who is both divine and human.6 They did so by using christological and triadological phraseology purposely tailored for heterodox convictions that triadological phraseology purposely tailored for heterodox convictions that either failed to take the incarnation seriously enough or categorically rejected either failed to take the incarnation seriously enough or categorically rejected it. For that reason, such distant descendants of Latin Christianity as the 16th- it. For that reason, such distant descendants of Latin Christianity as the 16th- century Anabaptist leaders felt compelled to propel ethics and the imitation century Anabaptist leaders felt compelled to propel ethics and the imitation of Christ to the forefront of theological activity, by explicitly addressing of Christ to the forefront of theological activity, by explicitly addressing ethical behavior7 and avowing the necessity of one’s transformational or ethical behavior7 and avowing the necessity of one’s transformational or ontological affiliation with the incarnate Christ. ontological affiliation with the incarnate Christ. This article contends that the gradual separation of theology and This article contends that the gradual separation of theology and spirituality in the West, not (or less than) the creeds’ ostensible silence on spirituality in the West, not (or less than) the creeds’ ostensible silence on the ethico-soteriological implications of the narrative of Jesus,8 contributed the ethico-soteriological implications of the narrative of Jesus,8 contributed to 16th-century Anabaptism’s emphasis on Nachfolge and the illumination to 16th-century Anabaptism’s emphasis on Nachfolge and the illumination of the creeds’ soteriological and ethical intimations. I will enlist Eastern of the creeds’ soteriological and ethical intimations. I will enlist Eastern Orthodox voices that can guide us to a more thorough and accurate Orthodox voices that can guide us to a more thorough and accurate understanding of the purpose and essence of theology as prayer9 and as understanding of the purpose and essence of theology as prayer9 and as becoming,10 and soteriology as theosis or deification. becoming,10 and soteriology as theosis or deification. Indeed, the Eastern view of salvation as theosis was not foreign to Indeed, the Eastern view of salvation as theosis was not foreign to early Anabaptism. No component or dimension of Eastern Christianity is early Anabaptism. No component or dimension of Eastern Christianity is left untouched by the inexorable assimilation of spirituality and theology, left untouched by the inexorable assimilation of spirituality and theology, the mutual suffusion between things of heaven and things of earth. This the mutual suffusion between things of heaven and things of earth. This is true of liturgical theology; ecclesiology; the nature of worship and the is true of liturgical theology; ecclesiology; the nature of worship and the sacraments; understanding of the scriptures; humanity’s mediatory role sacraments; understanding of the scriptures; humanity’s mediatory role between heaven and earth, between the uncreated and created realms; the between heaven and earth, between the uncreated and created realms; the function of icons; the role of tears; the life of a saint; and the apprehension function of icons; the role of tears; the life of a saint; and the apprehension of the person of Christ.11 of the person of Christ.11 44 The Conrad Grebel Review 44 The Conrad Grebel Review

I will appeal to St. Gregory of Nyssa’s12 theological methodology in I will appeal to St. Gregory of Nyssa’s12 theological methodology in light of the creedal formulations to which he significantly contributed.13 I will light of the creedal formulations to which he significantly contributed.13 I will discuss two specific contributions: (1) his “apophasis,” which regulates and discuss two specific contributions: (1) his “apophasis,” which regulates and permits insight into the precise function of theological concepts or images permits insight into the precise function of theological concepts or images (epinoia) and the resulting emphasis on God’s operations (energeia); and (epinoia) and the resulting emphasis on God’s operations (energeia); and (2) his concern for preserving an Orthodox soteriology as a manifestation (2) his concern for preserving an Orthodox soteriology as a manifestation of the fusion of spirituality and theology as well as the capacitation and of the fusion of spirituality and theology as well as the capacitation and authorization for his theological involvement. Gregory’s insights resonate authorization for his theological involvement. Gregory’s insights resonate with contemporary Anabaptist scholarship. He will at times agree with with contemporary Anabaptist scholarship. He will at times agree with current perspectives but will also suggest new ways of participating in what current perspectives but will also suggest new ways of participating in what Anabaptists already stress, e.g., discipleship and a soteriology manifesting Anabaptists already stress, e.g., discipleship and a soteriology manifesting itself ethically and acknowledging the salience of Jesus’ political, socio- itself ethically and acknowledging the salience of Jesus’ political, socio- economic, and nonviolent measures. economic, and nonviolent measures.

The Historical Sequence and Function of the Creeds The Historical Sequence and Function of the Creeds Fr. John Behr seeks to maintain the appropriate sequence of events leading Fr. John Behr seeks to maintain the appropriate sequence of events leading from the life and teachings of the church as canon to the immortalization of from the life and teachings of the church as canon to the immortalization of this standard in the church’s doctrines and creeds. “The tendency is to begin this standard in the church’s doctrines and creeds. “The tendency is to begin with Nicaea,” he says, “and then look for anticipations of Nicene theology with Nicaea,” he says, “and then look for anticipations of Nicene theology in the earlier periods. But, it is methodologically faulty to begin with the in the earlier periods. But, it is methodologically faulty to begin with the results of the controversies . . . .”14 Central to Behr’s thesis is the primitive results of the controversies . . . .”14 Central to Behr’s thesis is the primitive creed formulated in 1 Cor. 15:3-5: creed formulated in 1 Cor. 15:3-5: What is most important here is the phrase that the apostle What is most important here is the phrase that the apostle Paul repeats twice: Christ died and rose “in accordance with Paul repeats twice: Christ died and rose “in accordance with the scriptures.” This phrase is so important that it is preserved the scriptures.” This phrase is so important that it is preserved in the Nicene-Constantinopolitan Creed which is still said in the Nicene-Constantinopolitan Creed which is still said at every Orthodox Christian baptism and celebration of the at every Orthodox Christian baptism and celebration of the Divine Liturgy: Christ died and rose in accordance with the Divine Liturgy: Christ died and rose in accordance with the (same) scriptures. It is important to recognize that the scriptures (same) scriptures. It is important to recognize that the scriptures in question are not the gospels – Matthew, Mark, Luke, and in question are not the gospels – Matthew, Mark, Luke, and John – they had not even been written when Paul made this John – they had not even been written when Paul made this statement, but rather what we call the Old Testament – the Law, statement, but rather what we call the Old Testament – the Law, the Psalms, and the Prophets.15 the Psalms, and the Prophets.15 The circumstance whereby such creedal affirmations existed very The circumstance whereby such creedal affirmations existed very early was largely due to the revelation of Christ from the Hebrew Tanak as early was largely due to the revelation of Christ from the Hebrew Tanak as St. Gregory of Nyssa, Anabaptism, and the Creeds 45 St. Gregory of Nyssa, Anabaptism, and the Creeds 45 exegeted by Christ himself and sustained through the kerygma of the apostles exegeted by Christ himself and sustained through the kerygma of the apostles and later by the Church Fathers.16 The authority of Christ was intuited from and later by the Church Fathers.16 The authority of Christ was intuited from his person and narrative rather than from a philosophical abstraction of the his person and narrative rather than from a philosophical abstraction of the same. same. In isolation from the precise creedal expressions existing during In isolation from the precise creedal expressions existing during his time, Aristides could affirm Jesus’ salvific authority by observing his his time, Aristides could affirm Jesus’ salvific authority by observing his miracles as described in the biblical narrative.17 Tertullian deduced from miracles as described in the biblical narrative.17 Tertullian deduced from Scripture that an association between God and Jesus is evident from its Scripture that an association between God and Jesus is evident from its implicit disclosure in the Sermon on the Mount: implicit disclosure in the Sermon on the Mount: [T]hat he begins with beatitudes, is characteristic of the Creator, [T]hat he begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for “my heart,” says fiat or the final dedication of the universe: for “my heart,” says he, “has indicted a very good word.” This will be that “very he, “has indicted a very good word.” This will be that “very good word” of blessing which is admitted to be the initiating good word” of blessing which is admitted to be the initiating principle of the New Testament, after the example of the Old. principle of the New Testament, after the example of the Old. What is there, then, to wonder at, if he entered on his ministry What is there, then, to wonder at, if he entered on his ministry with the very attributes of the Creator, who ever in language with the very attributes of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the of the same sort loved, consoled, protected, and avenged the beggar, and the poor, and the humble, and the widow, and the beggar, and the poor, and the humble, and the widow, and the orphan?18 orphan?18 Elsewhere Tertullian arrives at the same conclusion by observing Jesus’ Elsewhere Tertullian arrives at the same conclusion by observing Jesus’ sinlessness,19 miracles,20 and transfiguration.21 However, despite conceding sinlessness,19 miracles,20 and transfiguration.21 However, despite conceding the capacity for following Jesus through observing in him certain theistic the capacity for following Jesus through observing in him certain theistic characteristics, all of which Christ’s own followers could detect, patristic characteristics, all of which Christ’s own followers could detect, patristic authors such as Ignatius of Antioch,22 Aristides,23 Irenaeus,24 Tertullian,25 authors such as Ignatius of Antioch,22 Aristides,23 Irenaeus,24 Tertullian,25 Clement of Alexandria,26 Hippolytus,27 Origen,28 Gregory Thaumaturgus,29 Clement of Alexandria,26 Hippolytus,27 Origen,28 Gregory Thaumaturgus,29 and Cyprian30 nevertheless did develop Rules of Faith, either for individual and Cyprian30 nevertheless did develop Rules of Faith, either for individual or regional use. Yet these creeds were intimately dependent on the “ethico- or regional use. Yet these creeds were intimately dependent on the “ethico- soteriological” ramifications of Christ’s fulfillment of OT precepts and of soteriological” ramifications of Christ’s fulfillment of OT precepts and of his earthly existence and humanity’s vocation in view of these ramifications. his earthly existence and humanity’s vocation in view of these ramifications. The Rules sought to defend and preserve the ethical obligations of Christians, The Rules sought to defend and preserve the ethical obligations of Christians, the life in Christ, and the synergistic requirements of God and humanity for the life in Christ, and the synergistic requirements of God and humanity for salvation.31 salvation.31 However, the particular components of the Rules seemed intent However, the particular components of the Rules seemed intent on combating heresies whose syncretistic belief systems threatened this on combating heresies whose syncretistic belief systems threatened this 46 The Conrad Grebel Review 46 The Conrad Grebel Review ethico-soteriological nucleus of Christianity, this life in Christ.32 In fact, ethico-soteriological nucleus of Christianity, this life in Christ.32 In fact, because these heresies were syncretistic their exponents could generate because these heresies were syncretistic their exponents could generate ethical standards based on their beliefs – ineluctably subsequent to ideology ethical standards based on their beliefs – ineluctably subsequent to ideology – rather than formulate beliefs or a creed of their own that would preserve – rather than formulate beliefs or a creed of their own that would preserve their ethics and perpetuate a pre-established soteriology, as was natural to their ethics and perpetuate a pre-established soteriology, as was natural to the continuation of a living Tradition.33 the continuation of a living Tradition.33 Unlike the Orthodox situation, heresies could not base their behavior Unlike the Orthodox situation, heresies could not base their behavior on the historical Jesus, because heretical sects were religious alloys, the on the historical Jesus, because heretical sects were religious alloys, the products of a union between Christianity and a pagan religious system products of a union between Christianity and a pagan religious system or philosophy. Patristic authors acknowledged this syncretism: Tertullian or philosophy. Patristic authors acknowledged this syncretism: Tertullian recognized the “lateness of date which marks all heresies”34 and insisted recognized the “lateness of date which marks all heresies”34 and insisted they “are themselves instigated by philosophy”35; Hippolytus claimed they “are themselves instigated by philosophy”35; Hippolytus claimed Noetianism was a product of the philosophy of Heraclitus36 while alleging Noetianism was a product of the philosophy of Heraclitus36 while alleging that “from philosophers the heresiarchs [derived] starting points, [and] like that “from philosophers the heresiarchs [derived] starting points, [and] like cobblers patching together, according to their own particular interpretation, cobblers patching together, according to their own particular interpretation, the blunders of the ancients, have advanced them as novelties to those that the blunders of the ancients, have advanced them as novelties to those that are capable of being deceived.”37 Kenneth Scott Latourette observes that the are capable of being deceived.”37 Kenneth Scott Latourette observes that the various forms of Gnosticism can be traced to “Orphic and Platonic dualism, various forms of Gnosticism can be traced to “Orphic and Platonic dualism, other schools of Greek thought, Syrian conceptions, Persian dualism, other schools of Greek thought, Syrian conceptions, Persian dualism, the mystery cults, Mesopotamian astrology, and Egyptian religion.”38 the mystery cults, Mesopotamian astrology, and Egyptian religion.”38 Manichaeism, whose founder was of Persian background, was a mixture of Manichaeism, whose founder was of Persian background, was a mixture of Zoroastrianism, Judaism, and Christianity.39 Latourette alludes to the origin Zoroastrianism, Judaism, and Christianity.39 Latourette alludes to the origin of elements in Marcion’s heresy by specifying his birthplace at Sinople, “the of elements in Marcion’s heresy by specifying his birthplace at Sinople, “the country of the famous cynic, Diogenes.”40 Preserving Christianity’s ethico- country of the famous cynic, Diogenes.”40 Preserving Christianity’s ethico- soteriological core against the immorality ensuing from heretical systems of soteriological core against the immorality ensuing from heretical systems of belief was the primary goal of the Church Fathers’ patronage of appropriate belief was the primary goal of the Church Fathers’ patronage of appropriate creedal phraseology. Their formulations modified elements of heterodox creedal phraseology. Their formulations modified elements of heterodox conceptions seeking to facilitate debauched behavior41 while abating access conceptions seeking to facilitate debauched behavior41 while abating access to the divine and threatening the process of theosis.42 to the divine and threatening the process of theosis.42

The Eastern Indissolubility of Spirituality and Theology The Eastern Indissolubility of Spirituality and Theology The original outlook, retaining the fusion of theology and spirituality, is The original outlook, retaining the fusion of theology and spirituality, is upheld to this day within the Eastern tradition, while the West has largely upheld to this day within the Eastern tradition, while the West has largely abandoned it in favor of a more analytical approach. As John Binns claims, abandoned it in favor of a more analytical approach. As John Binns claims, “The word ‘theology’ […] is a case in point. In the East the theologian “The word ‘theology’ […] is a case in point. In the East the theologian St. Gregory of Nyssa, Anabaptism, and the Creeds 47 St. Gregory of Nyssa, Anabaptism, and the Creeds 47 is committed to the experience of God, not to the discussion of God,”43 is committed to the experience of God, not to the discussion of God,”43 an observation echoed by John Chryssavgis.44 No doubt with free-church an observation echoed by John Chryssavgis.44 No doubt with free-church sentiments in mind, Peter Bouteneff observes that “Some insist that dogmas sentiments in mind, Peter Bouteneff observes that “Some insist that dogmas get in the way of their relationship with Jesus.”45 However, such concerns, get in the way of their relationship with Jesus.”45 However, such concerns, usually associated with J. Denny Weaver,46 over apparent omissions in the usually associated with J. Denny Weaver,46 over apparent omissions in the creeds is not foreign to the Orthodox disposition: Jaroslav Pelikan asserts that creeds is not foreign to the Orthodox disposition: Jaroslav Pelikan asserts that “Maximus Confessor had observed that even […] the doctrine that salvation “Maximus Confessor had observed that even […] the doctrine that salvation conferred deification had not been included in the creed or formulated by conferred deification had not been included in the creed or formulated by the councils.”47 the councils.”47 Orthodoxy does not pay mere lip service to retaining the fusion Orthodoxy does not pay mere lip service to retaining the fusion of spirituality and theology, soteriology and doctrine; it is an authentic of spirituality and theology, soteriology and doctrine; it is an authentic expression with a deep imprint on the Orthodox conscience. Metropolitan expression with a deep imprint on the Orthodox conscience. Metropolitan Philaret of Moscow declared, “The Creed does not belong to you unless you Philaret of Moscow declared, “The Creed does not belong to you unless you have lived it.”48 Metropolitan Kallistos Ware affirms that “True theology have lived it.”48 Metropolitan Kallistos Ware affirms that “True theology […] is always living, a form of ‘hierurgy’ or holy action, something […] is always living, a form of ‘hierurgy’ or holy action, something that changes our life and ‘assumes’ us into itself.… [T]heology is not a that changes our life and ‘assumes’ us into itself.… [T]heology is not a matter for specialists but a universal vocation; each is called to become of matter for specialists but a universal vocation; each is called to become of ‘theologian soul.’”49 Bouteneff observes that Christianity “does not consist ‘theologian soul.’”49 Bouteneff observes that Christianity “does not consist in a series of verifiable and interlocking hypotheses. Nor is it a philosophical in a series of verifiable and interlocking hypotheses. Nor is it a philosophical system consisting in satisfactory, mutually consistent presuppositions. Our system consisting in satisfactory, mutually consistent presuppositions. Our approach has to be different,”50 eventually concluding that dogmas must approach has to be different,”50 eventually concluding that dogmas must “orient our lives.”51 This “existential character” of theology is familiar to “orient our lives.”51 This “existential character” of theology is familiar to both the Orthodox and Anabaptist experience.52 both the Orthodox and Anabaptist experience.52 What is unique to Orthodox theological inquiry – and what Anabaptists What is unique to Orthodox theological inquiry – and what Anabaptists might learn from, adopt as their own, and even bring to its logical conclusion might learn from, adopt as their own, and even bring to its logical conclusion while being mindful of matters of social justice and nonviolence that while being mindful of matters of social justice and nonviolence that Orthodoxy has occasionally overlooked – is the indissolubility of theology Orthodoxy has occasionally overlooked – is the indissolubility of theology and spirituality. Vladimir Lossky insists that “spirituality and dogma, and spirituality. Vladimir Lossky insists that “spirituality and dogma, mysticism and theology, are inseparably linked in the life of the Church.”53 mysticism and theology, are inseparably linked in the life of the Church.”53 Chryssavgis adds that “Truth is profoundly mystical, never merely Chryssavgis adds that “Truth is profoundly mystical, never merely intellectual. It is a reality that ultimately cannot be told. It is a knowledge intellectual. It is a reality that ultimately cannot be told. It is a knowledge that is translated into love and life,”54 and declares that theology uses “the that is translated into love and life,”54 and declares that theology uses “the language of silence translated as poetry, as liturgy, as doxology and as life.”55 language of silence translated as poetry, as liturgy, as doxology and as life.”55 This silence has epistemological implications that require an “entering into” This silence has epistemological implications that require an “entering into” truth. Serge Verhovskoy maintains that “When we speak about knowledge, truth. Serge Verhovskoy maintains that “When we speak about knowledge, 48 The Conrad Grebel Review 48 The Conrad Grebel Review we do not speak about abstract theories. True knowledge is a participation in we do not speak about abstract theories. True knowledge is a participation in its object. To know God is to be in communion with Him.”56 Commenting its object. To know God is to be in communion with Him.”56 Commenting on John 1:18, Chryssavgis remarks, “This is the foundation of a language on John 1:18, Chryssavgis remarks, “This is the foundation of a language that through apophasis (or negation) opens up to the silence of theosis (or that through apophasis (or negation) opens up to the silence of theosis (or deification).”57 deification).”57 “Unlike Gnosticism, in which knowledge for its own sake constitutes “Unlike Gnosticism, in which knowledge for its own sake constitutes the aim of the Gnostic, Christian theology is always in the last resort a means: the aim of the Gnostic, Christian theology is always in the last resort a means: a unity of knowledge subserving an end which transcends all knowledge,” a unity of knowledge subserving an end which transcends all knowledge,” says Lossky. “This ultimate end is union with God or deification, the says Lossky. “This ultimate end is union with God or deification, the [theosis] of the Greek Fathers.”58 This end is also a concern for the ontology [theosis] of the Greek Fathers.”58 This end is also a concern for the ontology of God into which humanity enters and for which Gregory of Nyssa, along of God into which humanity enters and for which Gregory of Nyssa, along with Athanasius, Basil the Great, and Gregory the Theologian (Nazianzen), with Athanasius, Basil the Great, and Gregory the Theologian (Nazianzen), toiled amid the doctrinal uncertainty and tumult of his day.59 toiled amid the doctrinal uncertainty and tumult of his day.59 The bond between theology and spirituality began to evaporate in the The bond between theology and spirituality began to evaporate in the West through numerous religious and cultural inducements. Although the West through numerous religious and cultural inducements. Although the shift in theological priorities is highly complicated, some historians, such shift in theological priorities is highly complicated, some historians, such as Fr. John Meyendorff, locate the separation of spirituality and theology as Fr. John Meyendorff, locate the separation of spirituality and theology during the era when “Christian theology acquired, in the medieval Western during the era when “Christian theology acquired, in the medieval Western universities, the status of a ‘science,’ to be taught and learned with the use universities, the status of a ‘science,’ to be taught and learned with the use of appropriate scientific methodology.”60 Lossky contends the separation of appropriate scientific methodology.”60 Lossky contends the separation occurred earlier, immediately after the 11th-century schism between East occurred earlier, immediately after the 11th-century schism between East and West; the fusion was espoused by both East and West up until roughly and West; the fusion was espoused by both East and West up until roughly 1054 C.E.61 Latourette identifies hints of the division during the mid- to 1054 C.E.61 Latourette identifies hints of the division during the mid- to later patristic era: later patristic era: Certainly [the Western] part of the Church was not so torn by Certainly [the Western] part of the Church was not so torn by the theological controversies of the fourth and fifth centuries as the theological controversies of the fourth and fifth centuries as were the Eastern portions of the Church. This may have been were the Eastern portions of the Church. This may have been because the Latin mind was less speculative and more practical because the Latin mind was less speculative and more practical and ethical than was the Hellenistic mind of the East. It may be and ethical than was the Hellenistic mind of the East. It may be significant that the greatest schisms over questions of morals significant that the greatest schisms over questions of morals and discipline, the Novatian and Donatist, had their rise in the and discipline, the Novatian and Donatist, had their rise in the West, while the main divisions over speculative theology […] West, while the main divisions over speculative theology […] had their birth in the East.62 had their birth in the East.62 However, this does not mean the West was more cognizant of ethical However, this does not mean the West was more cognizant of ethical issues than the East, but that the West could and did solve ethical disputes issues than the East, but that the West could and did solve ethical disputes St. Gregory of Nyssa, Anabaptism, and the Creeds 49 St. Gregory of Nyssa, Anabaptism, and the Creeds 49 directly and in isolation from conceptual descriptions of Christ and the Trinity. directly and in isolation from conceptual descriptions of Christ and the Trinity. The implications are important. When Christians in the West assimilated the The implications are important. When Christians in the West assimilated the Nicene-Constantinopolitan Creed as their own, they unavoidably acquired Nicene-Constantinopolitan Creed as their own, they unavoidably acquired its ethical and soteriological implications. The West nevertheless addressed its ethical and soteriological implications. The West nevertheless addressed ethically-stimulated schisms without summoning or acknowledging the ethically-stimulated schisms without summoning or acknowledging the salvific components inherent in the creeds, thus allowing the Christendom salvific components inherent in the creeds, thus allowing the Christendom of Roman partisanship to adopt a more lenient ethical stance – as it did in of Roman partisanship to adopt a more lenient ethical stance – as it did in the face of concerns raised by Novatian and Donatus, however heretical the face of concerns raised by Novatian and Donatus, however heretical these were.63 these were.63

Onto-behavioral Priorities in Gregory of Nyssa and Anabaptism Onto-behavioral Priorities in Gregory of Nyssa and Anabaptism In De Professione Christiana, Gregory of Nyssa declares, “If we who are In De Professione Christiana, Gregory of Nyssa declares, “If we who are united to him by faith in him, are synonymous with him whose incorruptible united to him by faith in him, are synonymous with him whose incorruptible nature is beyond verbal interpretation, it is entirely necessary for us to nature is beyond verbal interpretation, it is entirely necessary for us to become what is contemplated in connection with the incorruptible nature become what is contemplated in connection with the incorruptible nature and to achieve an identity with the secondary elements which follow along and to achieve an identity with the secondary elements which follow along with it,”64 which he identifies as the divine virtues emanating from God. For with it,”64 which he identifies as the divine virtues emanating from God. For Gregory, the nucleus of Christianity is ontological or existential rather than Gregory, the nucleus of Christianity is ontological or existential rather than epistemic:65 “The Lord does not say it is blessed to know […] something epistemic:65 “The Lord does not say it is blessed to know […] something about God, but to have God present within oneself.”66 about God, but to have God present within oneself.”66 Such emphasis on “onto-behavioral” Christianity resembles Such emphasis on “onto-behavioral” Christianity resembles early Anabaptist emphases. Hans Schlaffer, after describing behavioral early Anabaptist emphases. Hans Schlaffer, after describing behavioral characteristics such as forgiving the sins of others, declares that “From all of characteristics such as forgiving the sins of others, declares that “From all of this it is easy to conclude who are the true believers and proper Christians and this it is easy to conclude who are the true believers and proper Christians and who not. Since not everyone who says Lord, Lord, will enter the kingdom of who not. Since not everyone who says Lord, Lord, will enter the kingdom of heaven, but whoever does the will of the heavenly Father.”67 Michael Sattler heaven, but whoever does the will of the heavenly Father.”67 Michael Sattler identifies the defining element of being a Christian as love, “without which identifies the defining element of being a Christian as love, “without which it is not possible that you be a Christian congregation.”68 Peter Riedeman it is not possible that you be a Christian congregation.”68 Peter Riedeman identifies the core of Christianity as ontological affiliation with Christ: “We identifies the core of Christianity as ontological affiliation with Christ: “We confess also that God has, through Christ, chosen, accepted and sought a confess also that God has, through Christ, chosen, accepted and sought a people for himself, not having spot, blemish, wrinkle, or any such thing, but people for himself, not having spot, blemish, wrinkle, or any such thing, but pure and holy, as he, himself, is holy.”69 pure and holy, as he, himself, is holy.”69 Drawing on Alvin Beachy’s equation of the Anabaptist view of Drawing on Alvin Beachy’s equation of the Anabaptist view of salvation with divinization,70 Thomas Finger claims that “Vergöttung71 was salvation with divinization,70 Thomas Finger claims that “Vergöttung71 was a common theme among early South German/Austrian Anabaptists, while a common theme among early South German/Austrian Anabaptists, while 50 The Conrad Grebel Review 50 The Conrad Grebel Review expressions like ‘partakers of the divine nature,’ with obvious allusion to 2 expressions like ‘partakers of the divine nature,’ with obvious allusion to 2 Peter 1:4, frequently appeared in later South German/Austrian and Dutch Peter 1:4, frequently appeared in later South German/Austrian and Dutch Anabaptist circles.”72 Dirk Philips affirms that Christ’s followers become Anabaptist circles.”72 Dirk Philips affirms that Christ’s followers become “participants in the divine nature, yes, and are called gods and children of “participants in the divine nature, yes, and are called gods and children of the Most High”73 and that “whoever has become a partaker of the divine the Most High”73 and that “whoever has become a partaker of the divine character, the being of Jesus Christ and the power and character of the Holy character, the being of Jesus Christ and the power and character of the Holy Spirit, conforms himself to the image of Jesus Christ in all submission, Spirit, conforms himself to the image of Jesus Christ in all submission, obedience, and righteousness serves God, in summary is a right-believing obedience, and righteousness serves God, in summary is a right-believing Christian.”74 In order to incorporate all major strands of 16th-century Christian.”74 In order to incorporate all major strands of 16th-century Anabaptism – Swiss, Dutch, and South German-Austrian – Finger employs Anabaptism – Swiss, Dutch, and South German-Austrian – Finger employs more inclusive language: “However, since divinization language was more inclusive language: “However, since divinization language was uncommon among Swiss Anabaptists, I proposed the broader concept of uncommon among Swiss Anabaptists, I proposed the broader concept of ontological transformation, of which divinization is a variety, to designate ontological transformation, of which divinization is a variety, to designate the personal dimension of the coming of the new creation.”75 the personal dimension of the coming of the new creation.”75 In addition to this ontological urgency of Anabaptism, the patristic In addition to this ontological urgency of Anabaptism, the patristic era, and Gregory of Nyssa, the ineffability of the christological composition era, and Gregory of Nyssa, the ineffability of the christological composition and trinitarian economy that the creeds seek to disclose also leads us to re- and trinitarian economy that the creeds seek to disclose also leads us to re- examine the apparent creedal rigidity and noeticism of the patristic era. In examine the apparent creedal rigidity and noeticism of the patristic era. In this regard, Gregory serves as a capable example. this regard, Gregory serves as a capable example.

Beyond Abstraction: The Narrative of Jesus and God’s Energeia Beyond Abstraction: The Narrative of Jesus and God’s Energeia Regulating Conceptual Efficacy: Gregory of Nyssa’s Apophasis Regulating Conceptual Efficacy: Gregory of Nyssa’s Apophasis We soon recognize the centrality of an “apophatic”76 outlook in Gregory We soon recognize the centrality of an “apophatic”76 outlook in Gregory of Nyssa’s writings. The incomprehensibility and ineffability of the divine of Nyssa’s writings. The incomprehensibility and ineffability of the divine essence is arguably the most prominent element in his philosophy. Further, essence is arguably the most prominent element in his philosophy. Further, he acknowledges the epistemological limits imposed on humans. Robert he acknowledges the epistemological limits imposed on humans. Robert Brightman claims that “apophaticism is central” in Gregory’s approach77 Brightman claims that “apophaticism is central” in Gregory’s approach77 while insisting “that man cannot know the essence of God” is “at the heart” while insisting “that man cannot know the essence of God” is “at the heart” of Gregory’s theology.78 Brightman contends that any study that “does of Gregory’s theology.78 Brightman contends that any study that “does not give adequate treatment to his apophaticism is ipso facto defective.”79 not give adequate treatment to his apophaticism is ipso facto defective.”79 Gregory himself declares: Gregory himself declares: The divine nature, whatever it may be in itself, surpasses every The divine nature, whatever it may be in itself, surpasses every mental concept (epinoias). For it is altogether inaccessible mental concept (epinoias). For it is altogether inaccessible to reasoning and conjecture, nor has there been found any to reasoning and conjecture, nor has there been found any human faculty capable of perceiving the incomprehensible; human faculty capable of perceiving the incomprehensible; St. Gregory of Nyssa, Anabaptism, and the Creeds 51 St. Gregory of Nyssa, Anabaptism, and the Creeds 51

for we cannot devise a means of understanding inconceivable for we cannot devise a means of understanding inconceivable things.80 things.80 As Deirdre Carabine recognizes,81 Gregory is acutely aware of the As Deirdre Carabine recognizes,81 Gregory is acutely aware of the limited function of trinitarian metaphysical categories, as he explains in his limited function of trinitarian metaphysical categories, as he explains in his Great Catechism: Great Catechism: And so one who severely studies the depths of the mystery, And so one who severely studies the depths of the mystery, receives secretly in his spirit, indeed, a moderate amount of receives secretly in his spirit, indeed, a moderate amount of apprehension of the doctrine of God’s nature, yet he is unable apprehension of the doctrine of God’s nature, yet he is unable to explain clearly in words the ineffable depth of this mystery. to explain clearly in words the ineffable depth of this mystery. As, for instance, how the same thing is capable of being As, for instance, how the same thing is capable of being numbered and yet rejects numeration; how it is observed with numbered and yet rejects numeration; how it is observed with distinctions yet is apprehended as a monad, how it is separate as distinctions yet is apprehended as a monad, how it is separate as to personality yet is not divided as to subject matter.82 to personality yet is not divided as to subject matter.82 Gregory concedes the insufficiency of metaphysical categories to Gregory concedes the insufficiency of metaphysical categories to summarize the trinitarian economy. However, he applies his apophatic summarize the trinitarian economy. However, he applies his apophatic outlook not only to the divine essence and the trinitarian economy but to outlook not only to the divine essence and the trinitarian economy but to each hypostasis separately, since they each share in God’s ousia:83 each hypostasis separately, since they each share in God’s ousia:83 Whatever your thought suggests to you as to the mode of the Whatever your thought suggests to you as to the mode of the existence of the Father, you will think also in the case of the existence of the Father, you will think also in the case of the Son, and in like manner too of the Holy Ghost.[…] For the Son, and in like manner too of the Holy Ghost.[…] For the account of the uncreated and of the incomprehensible is one account of the uncreated and of the incomprehensible is one and the same in the case of the Father and of the Son and of and the same in the case of the Father and of the Son and of the Holy Ghost. For one is not more incomprehensible and the Holy Ghost. For one is not more incomprehensible and uncreated than another.84 uncreated than another.84 This is not surprising, given Gregory’s common reference to the This is not surprising, given Gregory’s common reference to the divine and human relationship in Christ as a “mystery of the incarnation”85 divine and human relationship in Christ as a “mystery of the incarnation”85 and a “mystery of godliness.”86 Gregory insists that the union of divine and and a “mystery of godliness.”86 Gregory insists that the union of divine and human in the person of Christ is “beyond all circumscription.”87 human in the person of Christ is “beyond all circumscription.”87 Despite his cynicism about the limited function of theological Despite his cynicism about the limited function of theological concepts, Gregory does offer hope. He insists that they correspond to the concepts, Gregory does offer hope. He insists that they correspond to the operations (Greek, energeia) of the Godhead, as opposed to its essence.88 operations (Greek, energeia) of the Godhead, as opposed to its essence.88 After mentioning terms commonly used to characterize the divine essence, After mentioning terms commonly used to characterize the divine essence, he asks, “Do they indicate his operations, or his Nature? No one will say he asks, “Do they indicate his operations, or his Nature? No one will say that they indicate aught but his operations.”89 Theological concepts are that they indicate aught but his operations.”89 Theological concepts are 52 The Conrad Grebel Review 52 The Conrad Grebel Review reflections of divine actions as apprehended in the created realm, notof reflections of divine actions as apprehended in the created realm, notof the divine essence: “When we look at the order of creation, we form in the divine essence: “When we look at the order of creation, we form in our mind an image not of the essence, but of the wisdom of him who has our mind an image not of the essence, but of the wisdom of him who has made all things wisely.”90 God is “invisible by nature, but becomes visible made all things wisely.”90 God is “invisible by nature, but becomes visible in his energies, for he may be contemplated in the things that are referred to in his energies, for he may be contemplated in the things that are referred to him.”91 This is precisely how God is “known by analogy.”92 him.”91 This is precisely how God is “known by analogy.”92

An Anabaptist Response An Anabaptist Response Gregory’s apophaticism is not represented in early Anabaptist theology to Gregory’s apophaticism is not represented in early Anabaptist theology to the extent accentuated by the Church Fathers, especially in the East. But the extent accentuated by the Church Fathers, especially in the East. But Anabaptist emphases do demonstrate the limited function of objective Anabaptist emphases do demonstrate the limited function of objective theistic descriptions, and their language is at times compellingly similar theistic descriptions, and their language is at times compellingly similar to that of patristic sources. The Anabaptists’ stress on communal biblical to that of patristic sources. The Anabaptists’ stress on communal biblical hermeneutics reveals their acknowledging subjective dissonance when hermeneutics reveals their acknowledging subjective dissonance when comparing one interpretation to another, thus requiring a certain amount comparing one interpretation to another, thus requiring a certain amount of cooperation when illuminating scripture. Menno Simons insisted that of cooperation when illuminating scripture. Menno Simons insisted that church members could not use “human investigation” to conceptually church members could not use “human investigation” to conceptually explain and add to scripture’s “incomprehensible depths” but should “walk explain and add to scripture’s “incomprehensible depths” but should “walk all their lives before their God with calm, glad hearts.”93 His analogy, all their lives before their God with calm, glad hearts.”93 His analogy, comparing the inability to conceptualize God to pouring “the River Rhine comparing the inability to conceptualize God to pouring “the River Rhine or Meuse into a quart bottle,”94 is remarkably similar to Gregory’s statement or Meuse into a quart bottle,”94 is remarkably similar to Gregory’s statement that as the “hollow of one’s hand is to the whole deep, so is all the power that as the “hollow of one’s hand is to the whole deep, so is all the power of language in comparison with that nature which is unspeakable and of language in comparison with that nature which is unspeakable and incomprehensible.”95 incomprehensible.”95 Menno additionally declares that “This one and only eternal, Menno additionally declares that “This one and only eternal, omnipotent, incomprehensible (unerforschliche), invisible, ineffable, and omnipotent, incomprehensible (unerforschliche), invisible, ineffable, and indescribable God, we believe and confess with the Scriptures to be the indescribable God, we believe and confess with the Scriptures to be the eternal, incomprehensible Father with his eternal, incomprehensible Son, eternal, incomprehensible Father with his eternal, incomprehensible Son, and with his eternal, incomprehensible Holy Spirit,”96 while claiming that and with his eternal, incomprehensible Holy Spirit,”96 while claiming that Christ is not a “literal word” but is instead the “incomprehensible Word” Christ is not a “literal word” but is instead the “incomprehensible Word” (emphasis added).97 Within the Anabaptists’ Western setting, such apophatic (emphasis added).97 Within the Anabaptists’ Western setting, such apophatic language is quite striking and significant, particularly when tethered to language is quite striking and significant, particularly when tethered to their attitude toward the creeds as powerless to preserve an onto-behavioral their attitude toward the creeds as powerless to preserve an onto-behavioral focus. focus. Adherents of nascent Anabaptism sought instead to imitate Jesus’ Adherents of nascent Anabaptism sought instead to imitate Jesus’ observable teachings and example, and to determine how far Jesus’ actions observable teachings and example, and to determine how far Jesus’ actions St. Gregory of Nyssa, Anabaptism, and the Creeds 53 St. Gregory of Nyssa, Anabaptism, and the Creeds 53 correspond to the operations of God, something of which humans can certainly correspond to the operations of God, something of which humans can certainly obtain knowledge, as Gregory argued above. Alain Epp Weaver relates how obtain knowledge, as Gregory argued above. Alain Epp Weaver relates how John Howard Yoder concluded that for early Anabaptists, “the proper way to John Howard Yoder concluded that for early Anabaptists, “the proper way to discuss Jesus’ unity with God was in terms of his motivation and his actions. discuss Jesus’ unity with God was in terms of his motivation and his actions. […] Such unity, which makes visible Jesus’ perfect obedience to the will […] Such unity, which makes visible Jesus’ perfect obedience to the will of the Father, has ethical and political implications.”98 Christ’s observable of the Father, has ethical and political implications.”98 Christ’s observable actions thus directly correspond to God’s energeia or operations. Since Jesus actions thus directly correspond to God’s energeia or operations. Since Jesus manifested his authority by means of observable behavior, what it means to manifested his authority by means of observable behavior, what it means to be a Christian revolves around the extent to which a human replicates such be a Christian revolves around the extent to which a human replicates such behavior; the nucleus of Christianity for 16th-century Anabaptism was thus behavior; the nucleus of Christianity for 16th-century Anabaptism was thus behavioral and transformational, rather than knowledge-based. behavioral and transformational, rather than knowledge-based. Menno again leads his audience to Christ’s very words and actions Menno again leads his audience to Christ’s very words and actions to be observed and imitated, in addition to complying with the creeds’ to be observed and imitated, in addition to complying with the creeds’ conceptual structures: conceptual structures: I trust also that we who are grains of the one loaf agree not only I trust also that we who are grains of the one loaf agree not only as to the twelve articles [of the Apostle’s Creed] (as [Gellius as to the twelve articles [of the Apostle’s Creed] (as [Gellius Faber] counts them), but also to all the articles of the Scriptures, Faber] counts them), but also to all the articles of the Scriptures, such as regeneration, repentance, baptism, Holy Supper, such as regeneration, repentance, baptism, Holy Supper, expulsion, etc. which Christ Jesus [whom together with Isaiah, expulsion, etc. which Christ Jesus [whom together with Isaiah, Peter and Paul confess to be the only (einzige) foundation of the Peter and Paul confess to be the only (einzige) foundation of the churches – and not the twelve articles as he has it (und nicht churches – and not the twelve articles as he has it (und nicht jene zwölf Artikel, wie er thut)] has preached by his own blessed jene zwölf Artikel, wie er thut)] has preached by his own blessed mouth, and left and taught us in clear and plain words (und mouth, and left and taught us in clear and plain words (und mit deutlichen Worten gelehrt und hinterlassen hat) [emphasis mit deutlichen Worten gelehrt und hinterlassen hat) [emphasis added].99 added].99 Jesus’ words are clear and plain for the purpose of Nachfolge or Jesus’ words are clear and plain for the purpose of Nachfolge or discipleship. Elsewhere, Menno affirms Jesus’ salvific role, not because of discipleship. Elsewhere, Menno affirms Jesus’ salvific role, not because of his metaphysical composition but because of the “acts and attributes which his metaphysical composition but because of the “acts and attributes which are found in abundance with Him, as may be clearly deduced and understood are found in abundance with Him, as may be clearly deduced and understood from […] Scriptures.”100 These acts are Jesus’ authority to forgive sins, judge from […] Scriptures.”100 These acts are Jesus’ authority to forgive sins, judge humanity, and discuss the nature of the kingdom of God; because of this, humanity, and discuss the nature of the kingdom of God; because of this, Jesus “bestows eternal life”101 or has the capacity and authority to do so. Jesus “bestows eternal life”101 or has the capacity and authority to do so. Pilgrim Marpeck identifies the foundation for Christian practice and Pilgrim Marpeck identifies the foundation for Christian practice and responsibility as the observation of Jesus’ words and example derived from responsibility as the observation of Jesus’ words and example derived from the biblical narrative, not from intellectual exploration: the biblical narrative, not from intellectual exploration: 54 The Conrad Grebel Review 54 The Conrad Grebel Review

Nor can an inward testimony be recognized, except when it Nor can an inward testimony be recognized, except when it is preceded by such outward teaching, deeds, commands and is preceded by such outward teaching, deeds, commands and ceremonies of Christ which belong to the revelation of the Son ceremonies of Christ which belong to the revelation of the Son of God in the flesh and which are like a new creation in Christ. of God in the flesh and which are like a new creation in Christ. These things must be received in a physical manner before the These things must be received in a physical manner before the inner testimony can be felt and recognized. Although reason inner testimony can be felt and recognized. Although reason and thought and almost all conceited spirits strongly resist this and thought and almost all conceited spirits strongly resist this act, nevertheless, they must all come under the physical feet of act, nevertheless, they must all come under the physical feet of Christ.102 Christ.102 Marpeck is attempting to subordinate “reason” and “inner testimony” Marpeck is attempting to subordinate “reason” and “inner testimony” under the physicality of Christ’s teachings and deeds, the latter informing under the physicality of Christ’s teachings and deeds, the latter informing humanity of its salvific status and how far it has become a new creation in humanity of its salvific status and how far it has become a new creation in Christ. Dirk Philips also states that human obedience is rooted in the biblical Christ. Dirk Philips also states that human obedience is rooted in the biblical witness of Christ rather than in creedal proclamations, since “humans do not witness of Christ rather than in creedal proclamations, since “humans do not live by other human words brought forth out of human will, but alone by the live by other human words brought forth out of human will, but alone by the words of God proclaimed to us through Christ Jesus and his apostles.”103 words of God proclaimed to us through Christ Jesus and his apostles.”103 Anabaptist leaders were thus content to acknowledge the intersection Anabaptist leaders were thus content to acknowledge the intersection between the motives of both Jesus and God apart from the assistance of between the motives of both Jesus and God apart from the assistance of human words. This affirms Gregory’s insistence that God’senergeia can be human words. This affirms Gregory’s insistence that God’senergeia can be known, while Jesus’ salvific authority can be determined based on how far known, while Jesus’ salvific authority can be determined based on how far his actions and teachings replicate the Father’s actions and teachings. his actions and teachings replicate the Father’s actions and teachings.

Christian Responsibility Preserved by Subsequently Developed Creeds Christian Responsibility Preserved by Subsequently Developed Creeds The Fusion of Spirituality and Theology: Gregory of Nyssa’s Theological The Fusion of Spirituality and Theology: Gregory of Nyssa’s Theological Chronology and Priorities Chronology and Priorities In order to verify how Gregory is in solidarity with the patristic concern for In order to verify how Gregory is in solidarity with the patristic concern for inner transformation and behavior, and how doctrine developed after and inner transformation and behavior, and how doctrine developed after and in support of this ethical concern, we must determine how his christology in support of this ethical concern, we must determine how his christology and trinitarian convictions sustain his pre-existing soteriology. We may and trinitarian convictions sustain his pre-existing soteriology. We may thus ascertain his theological motive, the same stimulus as that of the early thus ascertain his theological motive, the same stimulus as that of the early Church Fathers who sought to systematize a theology to abate decadent Church Fathers who sought to systematize a theology to abate decadent behavior arising from an accommodating heretical ideology. behavior arising from an accommodating heretical ideology. Accordingly, we must show that Gregory’s soteriology appeared Accordingly, we must show that Gregory’s soteriology appeared first, after which his christological and triadological formulations emerged first, after which his christological and triadological formulations emerged consequentially. In fact, since one is permitted to apprehend God’s energeia consequentially. In fact, since one is permitted to apprehend God’s energeia St. Gregory of Nyssa, Anabaptism, and the Creeds 55 St. Gregory of Nyssa, Anabaptism, and the Creeds 55 alone, God’s salvific operations must be recognized initially, after which alone, God’s salvific operations must be recognized initially, after which Christ’s divine/human composition can be approached delicately and Christ’s divine/human composition can be approached delicately and cautiously within a pre-established soteriological framework. Brian Daley cautiously within a pre-established soteriological framework. Brian Daley expresses how Gregory is unique in this regard: expresses how Gregory is unique in this regard: [Gregory] is concerned above all with Jesus Christ as the man in [Gregory] is concerned above all with Jesus Christ as the man in whom and through whom the infinite and saving reality of God whom and through whom the infinite and saving reality of God touches us all: with preserving the transcendence of the God touches us all: with preserving the transcendence of the God who is present in him, and with emphasizing the transformation who is present in him, and with emphasizing the transformation of that human reality which God, in the man Jesus, has made of that human reality which God, in the man Jesus, has made his own.104 his own.104 One method for determining if his soteriology was envisaged first is One method for determining if his soteriology was envisaged first is to consider whether Gregory may have formulated an ad hoc christology to consider whether Gregory may have formulated an ad hoc christology dependent on the situation in which he found himself. dependent on the situation in which he found himself. Gregory’s customization of christological language to substantiate Gregory’s customization of christological language to substantiate specific features of his soteriology is quite evident. His emphasis on Christ’s specific features of his soteriology is quite evident. His emphasis on Christ’s humanity is conspicuously expressed in Ad Simplicium de Fide: “He who humanity is conspicuously expressed in Ad Simplicium de Fide: “He who was formed in the virgin’s womb […] is the servant, and not the Lord. […] was formed in the virgin’s womb […] is the servant, and not the Lord. […] He who was created as the beginning of his ways is not God, but the man in He who was created as the beginning of his ways is not God, but the man in whom God was manifested to us for the renewing again of the ruined way of whom God was manifested to us for the renewing again of the ruined way of man’s salvation” (emphasis added).105 Christ is thus seen as human because man’s salvation” (emphasis added).105 Christ is thus seen as human because humans need salvation and the restoration of the likeness of God. humans need salvation and the restoration of the likeness of God. However, when the context is reversed, Gregory modifies his accent. However, when the context is reversed, Gregory modifies his accent. Johannes Zachhuber claims that Gregory “under the pressure of maintaining, Johannes Zachhuber claims that Gregory “under the pressure of maintaining, against Eunomius, the salvific necessity of Christ’s full divinity, shifted against Eunomius, the salvific necessity of Christ’s full divinity, shifted the emphasis of his soteriology away from the humanistic approach […] the emphasis of his soteriology away from the humanistic approach […] towards an approach stressing the salvific activity of the Logos.”106 Notice towards an approach stressing the salvific activity of the Logos.”106 Notice the austere contrast between the sentiment expressed in Ad Simplicium de the austere contrast between the sentiment expressed in Ad Simplicium de Fide and that conveyed in Contra Eunomium: “Then he took dust from Fide and that conveyed in Contra Eunomium: “Then he took dust from the earth and formed man, again he took dust from the virgin and not only the earth and formed man, again he took dust from the virgin and not only formed man, but formed him around himself; then he created, afterwards formed man, but formed him around himself; then he created, afterwards he was created; then the word made flesh, afterwards the word became he was created; then the word made flesh, afterwards the word became flesh in order to transform our flesh into spirit by partaking of our flesh and flesh in order to transform our flesh into spirit by partaking of our flesh and blood” (emphasis added).107 Evidently, Gregory is more concerned with blood” (emphasis added).107 Evidently, Gregory is more concerned with maintaining a balanced soteriological approach by conveniently stressing maintaining a balanced soteriological approach by conveniently stressing Christ’s humanity or divinity and his equal status within the trinitarian Christ’s humanity or divinity and his equal status within the trinitarian 56 The Conrad Grebel Review 56 The Conrad Grebel Review economy when required.108 It is this balance that had to be immortalized in economy when required.108 It is this balance that had to be immortalized in the final Nicene-Constantinopolitan formula. the final Nicene-Constantinopolitan formula. Gregory is thus a fitting example of the fusion of spirituality and Gregory is thus a fitting example of the fusion of spirituality and theology. In addition to his concern for substantiating a pre-existing theology. In addition to his concern for substantiating a pre-existing soteriological outlook, his insistence that we must attend to our spiritual needs soteriological outlook, his insistence that we must attend to our spiritual needs before participating in theological speculation is even more pronounced.109 before participating in theological speculation is even more pronounced.109 Indeed, our progressive transformation into, and union with, the Incarnate Indeed, our progressive transformation into, and union with, the Incarnate Christ is itself the way we know and see God with the eye of the soul. Christ is itself the way we know and see God with the eye of the soul. He who would approach the knowledge of things sublime must He who would approach the knowledge of things sublime must first purify his manner of life from all sensual and irrational first purify his manner of life from all sensual and irrational emotion. He must wash from his understanding every opinion emotion. He must wash from his understanding every opinion derived from some preconception and withdraw himself from derived from some preconception and withdraw himself from his customary intercourse with his own companion, [that] is, his customary intercourse with his own companion, [that] is, with his sense perceptions, which are […] wedded to our nature with his sense perceptions, which are […] wedded to our nature as its companion. When he is so purified, then he assaults the as its companion. When he is so purified, then he assaults the mountain.110 mountain.110 Again Gregory maintains it is God who is “promised to the vision of Again Gregory maintains it is God who is “promised to the vision of those whose heart has been purified.”111 One recognizes the identity of the those whose heart has been purified.”111 One recognizes the identity of the archetype, namely the Incarnate Christ, by beholding one’s own purified archetype, namely the Incarnate Christ, by beholding one’s own purified soul: “If a man who is pure of heart sees himself, he sees in himself what soul: “If a man who is pure of heart sees himself, he sees in himself what he desires; and thus he becomes blessed, because when he looks at his own he desires; and thus he becomes blessed, because when he looks at his own purity, he sees the archetype in the image.”112 purity, he sees the archetype in the image.”112 For Gregory, doing theology, in the sense of ascertaining the For Gregory, doing theology, in the sense of ascertaining the metaphysical composition of Christ and the Trinity that the creeds seek metaphysical composition of Christ and the Trinity that the creeds seek to expound, involves inferring from one’s own purity and the synergistic to expound, involves inferring from one’s own purity and the synergistic process involved, what the Incarnate Christ is. As Lossky observes, “This process involved, what the Incarnate Christ is. As Lossky observes, “This mystery of faith as personal encounter and ontological participation is the mystery of faith as personal encounter and ontological participation is the unique foundation of theological language, a language that apophasis opens unique foundation of theological language, a language that apophasis opens to the silence of deification.”113 Participation in the purification process is to the silence of deification.”113 Participation in the purification process is doing theology. doing theology.

An Anabaptist Response An Anabaptist Response In effect, early Anabaptist leaders re-initiated the historical concatenation In effect, early Anabaptist leaders re-initiated the historical concatenation of events surrounding the creeds to resemble what unfolded in first-century of events surrounding the creeds to resemble what unfolded in first-century Palestine before the composition of any detailed Rule of Faith. History Palestine before the composition of any detailed Rule of Faith. History St. Gregory of Nyssa, Anabaptism, and the Creeds 57 St. Gregory of Nyssa, Anabaptism, and the Creeds 57 teaches that an understanding of Christ’s metaphysical composition was teaches that an understanding of Christ’s metaphysical composition was formulated after acknowledging the exceptionality and significance of Jesus’ formulated after acknowledging the exceptionality and significance of Jesus’ behavior, ministry, and message, and after resolving to obey and imitate behavior, ministry, and message, and after resolving to obey and imitate this same Jesus. Menno affirms that it is Jesus “whom we should serve and this same Jesus. Menno affirms that it is Jesus “whom we should serve and worship; that he is the truth, the One who forgives sins and bestows eternal worship; that he is the truth, the One who forgives sins and bestows eternal life, in whom we must believe and who at the last day will raise us from the life, in whom we must believe and who at the last day will raise us from the dead and judge us as it has been said, and so it follows of necessity (so ist es dead and judge us as it has been said, and so it follows of necessity (so ist es gewiss unwiderlegbar) that Jesus Christ must be true God with the Father” gewiss unwiderlegbar) that Jesus Christ must be true God with the Father” (emphasis added).114 Obedience to Christ emerges as a result of observing (emphasis added).114 Obedience to Christ emerges as a result of observing those actions of Jesus that correspond to the operations115 (energeia) of God those actions of Jesus that correspond to the operations115 (energeia) of God (forgiving sins and bestowing eternal life); after identifying the salvific (forgiving sins and bestowing eternal life); after identifying the salvific authority of Christ, Menno is prepared to follow him (in whom we must authority of Christ, Menno is prepared to follow him (in whom we must believe) and therefore establishes a rudimentary soteriological directive. believe) and therefore establishes a rudimentary soteriological directive. Here Menno can validate the creedal claims concerning Christ and Here Menno can validate the creedal claims concerning Christ and his relationship to the Father within the trinitarian economy. Significantly, his relationship to the Father within the trinitarian economy. Significantly, Menno equates God’s operations that Jesus embodies as “glories, honors, Menno equates God’s operations that Jesus embodies as “glories, honors, works, and attributes which belong to no one in heaven nor upon the earth, works, and attributes which belong to no one in heaven nor upon the earth, except to the only eternal and true God.”116 This again shows how Christ’s except to the only eternal and true God.”116 This again shows how Christ’s exceptionality and salvific authority and license could be acknowledged exceptionality and salvific authority and license could be acknowledged apart from philosophical disclosure and instead through Christ’s fulfillment apart from philosophical disclosure and instead through Christ’s fulfillment of OT patterns and precepts. of OT patterns and precepts. The priority in Anabaptism of purity of life and ontological The priority in Anabaptism of purity of life and ontological soteriology, both chronologically and ecclesiastically, nuances the function soteriology, both chronologically and ecclesiastically, nuances the function of creedal descriptions. Early Anabaptists did not engage the creeds unless of creedal descriptions. Early Anabaptists did not engage the creeds unless they were initiated into the discussion externally.117 Finger’s contention that they were initiated into the discussion externally.117 Finger’s contention that “while Creeds provide a somewhat unnatural starting-point for Mennonites “while Creeds provide a somewhat unnatural starting-point for Mennonites in ecumenical discussion, they do provide a possible one,”118 though in ecumenical discussion, they do provide a possible one,”118 though theoretically true, can lead to difficulties and internal contradictions that may theoretically true, can lead to difficulties and internal contradictions that may be why early Anabaptists rarely invoked the creeds as a starting point unless be why early Anabaptists rarely invoked the creeds as a starting point unless they felt it was necessary to draw attention to their limitations.119 In this they felt it was necessary to draw attention to their limitations.119 In this way, since the creeds were a historical reality for 16th-century Anabaptist way, since the creeds were a historical reality for 16th-century Anabaptist leaders, they commandeered their high christological claims in an attempt leaders, they commandeered their high christological claims in an attempt to convince the wider church of the normativity of Jesus’ teachings and to convince the wider church of the normativity of Jesus’ teachings and example for Christian ethics. example for Christian ethics. Ben Ollenburger’s somewhat dubious citation of Menno in a recent Ben Ollenburger’s somewhat dubious citation of Menno in a recent issue of Mennonite Life120 exemplifies the agenda of those who seem less issue of Mennonite Life120 exemplifies the agenda of those who seem less 58 The Conrad Grebel Review 58 The Conrad Grebel Review willing to account for the nuances inherent in early Anabaptist engagement willing to account for the nuances inherent in early Anabaptist engagement with the creeds. Ollenburger provides a three-sentence quotation that spans with the creeds. Ollenburger provides a three-sentence quotation that spans five pages in the original, using it to affirm Menno’s endorsement of the five pages in the original, using it to affirm Menno’s endorsement of the creedal formula. What it omits are the ethical and thus soteriological additions creedal formula. What it omits are the ethical and thus soteriological additions that motivated Menno to write about the creeds in the first place. The missing that motivated Menno to write about the creeds in the first place. The missing elements include his insistence that, in addition to the creedal words, Christ elements include his insistence that, in addition to the creedal words, Christ is the “eternal, wise, Almighty, holy, true, living and incomprehensible is the “eternal, wise, Almighty, holy, true, living and incomprehensible Word”121 who thus “purified our hearts”122 so we can “serve the true and Word”121 who thus “purified our hearts”122 so we can “serve the true and living God.”123 Overtly connecting soteriological concerns with trinitarian living God.”123 Overtly connecting soteriological concerns with trinitarian expressions contained in the creeds, Menno also states that Christians should expressions contained in the creeds, Menno also states that Christians should “give no one the praise for our salvation, neither in heaven nor on earth, “give no one the praise for our salvation, neither in heaven nor on earth, but the only and eternal Father through Christ Jesus, and that through the but the only and eternal Father through Christ Jesus, and that through the illumination of the Holy Spirit.”124 Elsewhere, with reference to Orthodox illumination of the Holy Spirit.”124 Elsewhere, with reference to Orthodox proclamations about Christ, Menno asserts that all who believe these things proclamations about Christ, Menno asserts that all who believe these things “obey his Word, walk in his commandments [folgen darum seinem Wort, “obey his Word, walk in his commandments [folgen darum seinem Wort, wandeln in seinem Geboten], bow to his scepter, and quiet their conscience wandeln in seinem Geboten], bow to his scepter, and quiet their conscience with grace, atonement, merit, sacrifice, promise, death and blood.”125 with grace, atonement, merit, sacrifice, promise, death and blood.”125 Similarly, in affirming the creedal formula and the Orthodox Similarly, in affirming the creedal formula and the Orthodox understanding of Jesus therein, Peter Riedeman averred, “This Word understanding of Jesus therein, Peter Riedeman averred, “This Word proceeded from the Father that the harm brought by the transgression of proceeded from the Father that the harm brought by the transgression of Adam might be healed, and the fall restored.”126 However, “a power other than Adam might be healed, and the fall restored.”126 However, “a power other than human strength [Christ’s divinity] was necessary,”127 which has “now taken human strength [Christ’s divinity] was necessary,”127 which has “now taken us captive into his obedience and leads us in his way, teaches us his character, us captive into his obedience and leads us in his way, teaches us his character, ways and goodness.”128 In opposition to the more epistemic soteriology of ways and goodness.”128 In opposition to the more epistemic soteriology of Western Christendom, Hans Denck, in his so-called Recantation, affirms Western Christendom, Hans Denck, in his so-called Recantation, affirms both Menno’s and Riedeman’s additions to the creeds by declaring, “Glaube both Menno’s and Riedeman’s additions to the creeds by declaring, “Glaube ist der gehorsam Gottes (faith is obedience to God).”129 ist der gehorsam Gottes (faith is obedience to God).”129 If the early Anabaptists merely stated the creeds and indicated If the early Anabaptists merely stated the creeds and indicated consent and unqualified endorsement, that would show they were satisfied consent and unqualified endorsement, that would show they were satisfied with the creeds’ structure for their own context and concerns. However, in with the creeds’ structure for their own context and concerns. However, in order to criticize something, that something must be introduced into the order to criticize something, that something must be introduced into the conversation. So, although the creeds were introduced externally by virtue conversation. So, although the creeds were introduced externally by virtue of their historical survival, early Anabaptists willingly addressed them not of their historical survival, early Anabaptists willingly addressed them not only to affirm their statements but to scrutinize them and illuminate what only to affirm their statements but to scrutinize them and illuminate what they omit.130 they omit.130 St. Gregory of Nyssa, Anabaptism, and the Creeds 59 St. Gregory of Nyssa, Anabaptism, and the Creeds 59

B. Royale Dewey’s remark that “rather than write off Nicea, B. Royale Dewey’s remark that “rather than write off Nicea, Mennonites should be grateful for it”131 is contestable when within their Mennonites should be grateful for it”131 is contestable when within their own 16th-century setting the creeds failed to nurture what is central to own 16th-century setting the creeds failed to nurture what is central to Anabaptism, namely discipleship, nonviolence, and socio-economic equity Anabaptism, namely discipleship, nonviolence, and socio-economic equity and justice. While patristic initiatives and intentions at Nicea were arguably and justice. While patristic initiatives and intentions at Nicea were arguably laudable and valid, an analysis of the process, subsequent outcomes, and laudable and valid, an analysis of the process, subsequent outcomes, and political manipulation of creedal priorities warrants, for early Anabaptism, political manipulation of creedal priorities warrants, for early Anabaptism, regulation of the creeds and amendment to the priorities of Christianity in regulation of the creeds and amendment to the priorities of Christianity in general. The issue is thus not the legitimacy of the Church Fathers themselves, general. The issue is thus not the legitimacy of the Church Fathers themselves, but the ramifications of the Constantinian and Nicene politico-ecclesial but the ramifications of the Constantinian and Nicene politico-ecclesial union, specifically in the West where access to the creedal mechanisms for union, specifically in the West where access to the creedal mechanisms for preserving a life in Christ inherent in the Eastern conscience was limited. preserving a life in Christ inherent in the Eastern conscience was limited. The 16th-century Western context within which Anabaptism emerged The 16th-century Western context within which Anabaptism emerged required a re-focusing on ethical matters. Ideally, creedal formulations could required a re-focusing on ethical matters. Ideally, creedal formulations could resolve behavioral and soteriological scruples. However, with Anabaptism’s resolve behavioral and soteriological scruples. However, with Anabaptism’s emergence in a setting where the creeds were impotent to reinvigorate emergence in a setting where the creeds were impotent to reinvigorate the affluent, fraudulent, and unscrupulous state of the magisterial Roman the affluent, fraudulent, and unscrupulous state of the magisterial Roman Catholic Church because of the separation of spirituality and theology, Catholic Church because of the separation of spirituality and theology, Anabaptist leaders had to address ethical concerns directly and explicitly. Anabaptist leaders had to address ethical concerns directly and explicitly. This is exactly what they did when they made soteriological additions to the This is exactly what they did when they made soteriological additions to the creeds.132 creeds.132 In this sense, Anabaptist attempts at persuading the historical church In this sense, Anabaptist attempts at persuading the historical church of the importance of priorities such as nonviolence mimic Gregory’s of the importance of priorities such as nonviolence mimic Gregory’s insistence that creedal formulations emerged subsequent to, and in support insistence that creedal formulations emerged subsequent to, and in support of, a pre-existing soteriology. Like Gregory, the Anabaptists were primarily of, a pre-existing soteriology. Like Gregory, the Anabaptists were primarily interested in defending their unique soteriology, which developed on the interested in defending their unique soteriology, which developed on the basis of observing Jesus’ teachings and example as described in the biblical basis of observing Jesus’ teachings and example as described in the biblical narrative. If the metaphysical Greek categories used to describe Christ narrative. If the metaphysical Greek categories used to describe Christ and the Trinity can be employed to support a pre-existing soteriology, and the Trinity can be employed to support a pre-existing soteriology, Anabaptists could appeal to them for that reason alone, much like Gregory Anabaptists could appeal to them for that reason alone, much like Gregory and other patristic bishops and decision-makers did. and other patristic bishops and decision-makers did. Indeed, as Alain Epp Weaver contends, “Nothing prevents Indeed, as Alain Epp Weaver contends, “Nothing prevents contemporary theologians from appealing to the Creedal identification of contemporary theologians from appealing to the Creedal identification of Jesus as true man and true God in order to persuade other Christians of Jesus as true man and true God in order to persuade other Christians of his normativity for ethics.”133 And specifically for Anabaptist values, only his normativity for ethics.”133 And specifically for Anabaptist values, only 60 The Conrad Grebel Review 60 The Conrad Grebel Review a high christology can “provide the basis for discipleship to a non-resistant a high christology can “provide the basis for discipleship to a non-resistant Jesus and an ecclesiology which renounces the violent ways of the world.”134 Jesus and an ecclesiology which renounces the violent ways of the world.”134 Gregory is a fourth-century example of someone who contributed greatly Gregory is a fourth-century example of someone who contributed greatly to the discussion of appropriate christological and triadological language, to the discussion of appropriate christological and triadological language, but who periodically tailored this language for his own, and Orthodoxy’s, but who periodically tailored this language for his own, and Orthodoxy’s, pre-established soteriological purposes.135 However, he was interacting pre-established soteriological purposes.135 However, he was interacting with an Eastern audience who recognized the soteriological significance with an Eastern audience who recognized the soteriological significance of such creedal language; this is precisely how Anabaptism’s emergence of such creedal language; this is precisely how Anabaptism’s emergence presented itself with the opportunity to be a prophetic voice to the Western presented itself with the opportunity to be a prophetic voice to the Western church, whose separation of spirituality and theology resulted in distorted church, whose separation of spirituality and theology resulted in distorted priorities. priorities. Although his effort to reclaim traditional Christian expressions and Although his effort to reclaim traditional Christian expressions and priorities is laudable, A. James Reimer seems to undermine the chronology priorities is laudable, A. James Reimer seems to undermine the chronology inherent in the development of the creeds, as is evident from the title of inherent in the development of the creeds, as is evident from the title of his book Mennonites and Classical Theology: Dogmatic Foundations for his book Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics. If Reimer were more aware of the original circumstances Christian Ethics. If Reimer were more aware of the original circumstances and mindset out of which the creeds arose, the title should have been The and mindset out of which the creeds arose, the title should have been The Ethical-Soteriological Foundation for Christian Dogmatics.136 In reference Ethical-Soteriological Foundation for Christian Dogmatics.136 In reference to the ecumenical creeds of the fourth and fifth centuries specifically, to the ecumenical creeds of the fourth and fifth centuries specifically, Reimer would like to see “a theological imagination that is disciplined Reimer would like to see “a theological imagination that is disciplined by the doctrinal categories.”137 Elsewhere he argues that the content of by the doctrinal categories.”137 Elsewhere he argues that the content of the creeds has “profound implications for how we live and act.”138 For all the creeds has “profound implications for how we live and act.”138 For all his oversights, J. Denny Weaver is nevertheless more responsible in his his oversights, J. Denny Weaver is nevertheless more responsible in his management of history in this regard: “If Jesus Christ is our foundation, management of history in this regard: “If Jesus Christ is our foundation, then it is Jesus’ story and the ‘politics of Jesus’ – not the shape of a national then it is Jesus’ story and the ‘politics of Jesus’ – not the shape of a national ethos or fourth- and fifth-century Creedal formulas – that should determine ethos or fourth- and fifth-century Creedal formulas – that should determine the contour of our theological agenda,”139 a claim congruent at least with the contour of our theological agenda,”139 a claim congruent at least with Finger’s methodology though not his conclusions.140 This assessment in no Finger’s methodology though not his conclusions.140 This assessment in no way conflicts with the priorities and typical avowal of the Church Fathers, way conflicts with the priorities and typical avowal of the Church Fathers, and, surprising as this may be to someone of Weaver’s persuasion, is a and, surprising as this may be to someone of Weaver’s persuasion, is a sentiment shared by nearly all Orthodox theologians. sentiment shared by nearly all Orthodox theologians. Reimer should be praised for trying to resurrect classical expressions Reimer should be praised for trying to resurrect classical expressions of Christianity. However, by acknowledging the chronology that anticipated of Christianity. However, by acknowledging the chronology that anticipated the creeds (while rejecting the notion that they function(ed) as a foundation the creeds (while rejecting the notion that they function(ed) as a foundation for ethics) and by affirming, indeed living, the fusion of spirituality and for ethics) and by affirming, indeed living, the fusion of spirituality and St. Gregory of Nyssa, Anabaptism, and the Creeds 61 St. Gregory of Nyssa, Anabaptism, and the Creeds 61 theology inherent in any dogmatic investigation by the Church Fathers, theology inherent in any dogmatic investigation by the Church Fathers, we could follow through with Reimer’s vision while allowing ourselves we could follow through with Reimer’s vision while allowing ourselves to be better informed by the patristic conscience. Such an approach will, to be better informed by the patristic conscience. Such an approach will, I hope, also appease those holding to Weaver’s view, since behavior, I hope, also appease those holding to Weaver’s view, since behavior, ethics, and soteriological concerns are not only enhanced by what the ethics, and soteriological concerns are not only enhanced by what the creeds communicate about the fusion of theology and spirituality, but, creeds communicate about the fusion of theology and spirituality, but, more significantly, because the church’s ethico-soteriological concerns more significantly, because the church’s ethico-soteriological concerns could be – and indeed were – acknowledged before and apart from creedal could be – and indeed were – acknowledged before and apart from creedal prescriptions. prescriptions.

Conclusion Conclusion By evaluating the 16th-century Anabaptist attitude toward the creeds through By evaluating the 16th-century Anabaptist attitude toward the creeds through examining the appropriate textual attestation as well as patristic sources, and examining the appropriate textual attestation as well as patristic sources, and particularly those of St. Gregory of Nyssa, what it means to be a Christian particularly those of St. Gregory of Nyssa, what it means to be a Christian from a historical perspective begins to surface. If creeds were developed from a historical perspective begins to surface. If creeds were developed to preserve a pre-established emphasis on obedience and the imitation of to preserve a pre-established emphasis on obedience and the imitation of Jesus, and could not even be formulated veraciously until this obedience Jesus, and could not even be formulated veraciously until this obedience and imitation or purification took place first, undoubtedly the nucleus of and imitation or purification took place first, undoubtedly the nucleus of Christianity was, in both patristic and Anabaptist thought, the ontological Christianity was, in both patristic and Anabaptist thought, the ontological affiliation of its adherents to the example and person of Christ. affiliation of its adherents to the example and person of Christ. Eastern Christianity, with its distinctive history, is entitled to endorse Eastern Christianity, with its distinctive history, is entitled to endorse this decidedly ontological understanding of what it means to be a Christian this decidedly ontological understanding of what it means to be a Christian with the use of creedal concepts alone, since here the fusion of spirituality with the use of creedal concepts alone, since here the fusion of spirituality and theology has not been defiled. However, in much of the Christian West, and theology has not been defiled. However, in much of the Christian West, while retaining the possibility that the dominant epistemic conception of while retaining the possibility that the dominant epistemic conception of faith and doctrine might be forfeited in the future, the creeds’ ethical and faith and doctrine might be forfeited in the future, the creeds’ ethical and ontological implications must be addressed unequivocally and forthrightly. ontological implications must be addressed unequivocally and forthrightly. Sixteenth-century Anabaptism’s resolve to do exactly that is justifiable when Sixteenth-century Anabaptism’s resolve to do exactly that is justifiable when we consider the degeneracy of their ecclesial context, the consequence of we consider the degeneracy of their ecclesial context, the consequence of the segregation of theology (doctrine) from spirituality (ontology), with the the segregation of theology (doctrine) from spirituality (ontology), with the former regrettably taking precedence. The assimilation of the Anabaptists’ former regrettably taking precedence. The assimilation of the Anabaptists’ accent on the purity of the church with their affirming yet restrained accent on the purity of the church with their affirming yet restrained approach to the creeds suggests a return to an emphasis on repentance and approach to the creeds suggests a return to an emphasis on repentance and restoration typical of the patristic era, and an intentional estrangement restoration typical of the patristic era, and an intentional estrangement from the unbridled, often violent focus on recantation during the sixteenth- from the unbridled, often violent focus on recantation during the sixteenth- century Western ecclesial setting. century Western ecclesial setting. 62 The Conrad Grebel Review 62 The Conrad Grebel Review

Notes Notes

1 See discussions on the creeds by J. Denny Weaver in Anabaptist Theology in Face of 1 See discussions on the creeds by J. Denny Weaver in Anabaptist Theology in Face of Postmodernity: A Proposal for the Third Millennium (Telford, PA: Pandora Press, 2000); Postmodernity: A Proposal for the Third Millennium (Telford, PA: Pandora Press, 2000); by A. James Reimer in Mennonites and Classical Theology: Dogmatic Foundations for by A. James Reimer in Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics (Kitchener, ON: Pandora Press, 2001); the dialogue in Mennonite Life Christian Ethics (Kitchener, ON: Pandora Press, 2001); the dialogue in Mennonite Life (September 2005) among Ben C. Ollenburger, B. Royale Dewey, J. Denny Weaver, Duane K. (September 2005) among Ben C. Ollenburger, B. Royale Dewey, J. Denny Weaver, Duane K. Friesen, and Gerald Biesecker-Mast; and a paper presentation at the Anabaptist Colloquium Friesen, and Gerald Biesecker-Mast; and a paper presentation at the Anabaptist Colloquium at Eastern Mennonite University, April 7-8, 2006 by Andy Alexis-Baker, “Anabaptist Use of at Eastern Mennonite University, April 7-8, 2006 by Andy Alexis-Baker, “Anabaptist Use of Patristic Literature and Creeds.” Patristic Literature and Creeds.” 2 Roland Bainton, “The Left Wing of the Reformation,” The Journal of Religion 21.2 (April 2 Roland Bainton, “The Left Wing of the Reformation,” The Journal of Religion 21.2 (April 1941): 125. 1941): 125. 3 Robert Friedmann, “Conception of Anabaptists,” Church History 9.4 (December 1940): 3 Robert Friedmann, “Conception of Anabaptists,” Church History 9.4 (December 1940): 349-50. 349-50. 4 Some treatments of this issue that I will not be interacting with, but are worth looking into 4 Some treatments of this issue that I will not be interacting with, but are worth looking into include: A. James Reimer, “Doctrines: What Are They, How Do They Function, and Why Do include: A. James Reimer, “Doctrines: What Are They, How Do They Function, and Why Do We Need Them?” CGR 11.1 (Winter 1993): 21-36; A. James Reimer, “Trinitarian Orthodoxy, We Need Them?” CGR 11.1 (Winter 1993): 21-36; A. James Reimer, “Trinitarian Orthodoxy, Constantinianism, and Theology from a Radical Protestant Perspective,” in Faith to Creed: Constantinianism, and Theology from a Radical Protestant Perspective,” in Faith to Creed: Ecumenical Perspectives on the Affirmation of the Apostolic Faith in the Fourth Century, S. Ecumenical Perspectives on the Affirmation of the Apostolic Faith in the Fourth Century, S. Mark Heim, ed. (Grand Rapids: Eerdmans, 1991, 129-61); J. Denny Weaver, “Christology Mark Heim, ed. (Grand Rapids: Eerdmans, 1991, 129-61); J. Denny Weaver, “Christology in Historical Perspective,” in Jesus Christ and the Mission of the Church: Contemporary in Historical Perspective,” in Jesus Christ and the Mission of the Church: Contemporary Anabaptist Perpectives, Erland Waltner, ed. (Newton, KS: Faith and Life Press, 1990), 83- Anabaptist Perpectives, Erland Waltner, ed. (Newton, KS: Faith and Life Press, 1990), 83- 105; J. Denny Weaver, “Christus Victor, Ecclesiology, and Christology,” MQR 68.3 (July 105; J. Denny Weaver, “Christus Victor, Ecclesiology, and Christology,” MQR 68.3 (July 1994): 277-90; John Howard Yoder, Preface to Theology: Christology and Theological 1994): 277-90; John Howard Yoder, Preface to Theology: Christology and Theological Method (Elkhart, IN: Goshen Biblical Seminary, 1981), 121-58. Method (Elkhart, IN: Goshen Biblical Seminary, 1981), 121-58. 5 Even the writing of Paul’s epistles and the gospel accounts, and subsequent acceptance of 5 Even the writing of Paul’s epistles and the gospel accounts, and subsequent acceptance of these writings based on what the Church already was and how it worshipped. these writings based on what the Church already was and how it worshipped. 6 The emergence of these heresies required a method for determining another’s ontological 6 The emergence of these heresies required a method for determining another’s ontological state or behavioral intentions, since soteriological variations resulted from specific theological state or behavioral intentions, since soteriological variations resulted from specific theological deviations; it was not that being a Christian now meant believing the right thing, but that how deviations; it was not that being a Christian now meant believing the right thing, but that how a Christian was going to behave, or being a Christian, could now be predicted by her or his a Christian was going to behave, or being a Christian, could now be predicted by her or his belief system. Latourette describes the Apostles’ Creed as a symbol that was a “sign or test of belief system. Latourette describes the Apostles’ Creed as a symbol that was a “sign or test of membership in the Church.” Kenneth Scott Latourette, A History of Christianity: Beginnings membership in the Church.” Kenneth Scott Latourette, A History of Christianity: Beginnings to 1500, vol. 1 (Peabody, MA: Prince Press, 2003), 135. The Creed was an indicator of one’s to 1500, vol. 1 (Peabody, MA: Prince Press, 2003), 135. The Creed was an indicator of one’s affiliation. affiliation. 7 An Orthodox theologian observes that the Protestant concern for Christian ethics coincides 7 An Orthodox theologian observes that the Protestant concern for Christian ethics coincides with the Roman Catholic concern for moral theology and the Eastern Orthodox concern with the Roman Catholic concern for moral theology and the Eastern Orthodox concern for Christian spirituality. See John Chryssavgis, Light Through Darkness: The Orthodox for Christian spirituality. See John Chryssavgis, Light Through Darkness: The Orthodox Tradition (Maryknoll, NY: Orbis Books, 2004), 25n. Tradition (Maryknoll, NY: Orbis Books, 2004), 25n. 8 This opinion is voiced continually by J. Denny Weaver. While Weaver is correct to voice 8 This opinion is voiced continually by J. Denny Weaver. While Weaver is correct to voice it where needed, he is falling victim to a separation of spirituality and theology. “Orthodox it where needed, he is falling victim to a separation of spirituality and theology. “Orthodox theology runs the danger of historically disincarnating the Church; by contrast, the West risks theology runs the danger of historically disincarnating the Church; by contrast, the West risks tying it primarily to history, either in the form of extreme Christocentrism … lacking the tying it primarily to history, either in the form of extreme Christocentrism … lacking the St. Gregory of Nyssa, Anabaptism, and the Creeds 63 St. Gregory of Nyssa, Anabaptism, and the Creeds 63 essential influence of pneumatology or in the form of social activism or moralism which tries essential influence of pneumatology or in the form of social activism or moralism which tries to play in the Church the role of the image of God”: John Zizioulas, Being as Communion to play in the Church the role of the image of God”: John Zizioulas, Being as Communion (Crestwood, NY: St. Vladimir’s Seminary Press, 1985), 20. (Crestwood, NY: St. Vladimir’s Seminary Press, 1985), 20. 9 Evagrius Ponticus (346-399 C.E.) famously said that “If you are a theologian, you truly 9 Evagrius Ponticus (346-399 C.E.) famously said that “If you are a theologian, you truly pray. If you truly pray, you are a theologian.” pray. If you truly pray, you are a theologian.” 10 Metropolitan Kallistos Ware states that “we are to become theology” in his Foreword to 10 Metropolitan Kallistos Ware states that “we are to become theology” in his Foreword to Archimandrite Vasileios, Hymn of Entry (Crestwood, NY: St. Vladimir’s Seminary Press, Archimandrite Vasileios, Hymn of Entry (Crestwood, NY: St. Vladimir’s Seminary Press, 1998), 9. 1998), 9. 11 See Alexander Schmemann, Introduction to Liturgical Theology (Crestwood, NY: 11 See Alexander Schmemann, Introduction to Liturgical Theology (Crestwood, NY: St. Vladimir’s Seminary Press, 1996) and his For the Life of the World (Crestwood, NY: St. Vladimir’s Seminary Press, 1996) and his For the Life of the World (Crestwood, NY: St. Vladimir’s Seminary Press, 1963); Metropolitan Kallistos Ware, The Orthodox Way St. Vladimir’s Seminary Press, 1963); Metropolitan Kallistos Ware, The Orthodox Way (Crestwood, NY: St. Vladimir’s Seminary Press, 1995) and his Foreword to Hymn of Entry, (Crestwood, NY: St. Vladimir’s Seminary Press, 1995) and his Foreword to Hymn of Entry, 9; John Chryssavgis, Light through Darkness: The Orthodox Tradition (Maryknoll, NY: 9; John Chryssavgis, Light through Darkness: The Orthodox Tradition (Maryknoll, NY: Orbis Books, 2004). Orbis Books, 2004). 12 Born around 335 C.E., Gregory of Nyssa was one of the three celebrated Cappadocian 12 Born around 335 C.E., Gregory of Nyssa was one of the three celebrated Cappadocian Fathers, the other two being Basil the Great, his older brother, and Gregory Nazianzen, Fathers, the other two being Basil the Great, his older brother, and Gregory Nazianzen, their friend. Gregory of Nyssa continued Basil’s work on isolating appropriate triadological their friend. Gregory of Nyssa continued Basil’s work on isolating appropriate triadological language, especially against the teachings of Eunomius after Basil’s death. Gregory was also language, especially against the teachings of Eunomius after Basil’s death. Gregory was also involved in combating the Apollinarian heresy. Basil, then bishop of Caesarea, appointed involved in combating the Apollinarian heresy. Basil, then bishop of Caesarea, appointed Gregory as bishop of Nyssa in 372 C.E., a little known See in Cappadocia. He was instrumental Gregory as bishop of Nyssa in 372 C.E., a little known See in Cappadocia. He was instrumental in the second Ecumenical Council at Constantinople in 381 C.E. and died around 395 C.E. in the second Ecumenical Council at Constantinople in 381 C.E. and died around 395 C.E. 13 Most of the information on Gregory of Nyssa is adapted from Andrew Klager, The Eye 13 Most of the information on Gregory of Nyssa is adapted from Andrew Klager, The Eye of our Soul and its ‘Ontological Gaze’: The Iconic Function of Theological Epinoia in the of our Soul and its ‘Ontological Gaze’: The Iconic Function of Theological Epinoia in the Philosophy and Spirituality of Gregory of Nyssa (M.A. thesis, McMaster University, 2006). Philosophy and Spirituality of Gregory of Nyssa (M.A. thesis, McMaster University, 2006). 14 Fr. John Behr, “Faithfulness and Creativity,” in Abba: The Tradition of Orthodoxy in the 14 Fr. John Behr, “Faithfulness and Creativity,” in Abba: The Tradition of Orthodoxy in the West (Crestwood, NY: St. Vladimir’s Seminary Press, 2003), 174. West (Crestwood, NY: St. Vladimir’s Seminary Press, 2003), 174. 15 Fr. John Behr, The Mystery of Christ: Life in Death (Crestwood, NY: St. Vladimir’s 15 Fr. John Behr, The Mystery of Christ: Life in Death (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 22. Seminary Press, 2006), 22. 16 “Doctrine is a living testimony – in thought, word and experience – of what has been heard, 16 “Doctrine is a living testimony – in thought, word and experience – of what has been heard, seen and touched (1 John 1:1). It is the tested evidence of what has been contemplated in faith seen and touched (1 John 1:1). It is the tested evidence of what has been contemplated in faith and experienced in love”: Chryssavgis, Light Through Darkness, 58. and experienced in love”: Chryssavgis, Light Through Darkness, 58. 17 Aristides, The Apology of Aristides (Greek version), eds. Alexander Roberts and James 17 Aristides, The Apology of Aristides (Greek version), eds. Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers: The Writings of the Fathers Down to A.D. 325, vol. 9 Donaldson, eds., Ante-Nicene Fathers: The Writings of the Fathers Down to A.D. 325, vol. 9 (Peabody, MA: Hendrickson Publishers, Inc., 2004), 276. Here, Aristides claims Christ was (Peabody, MA: Hendrickson Publishers, Inc., 2004), 276. Here, Aristides claims Christ was crucified because his accusers ignored his “good deeds and the countless miracles.” crucified because his accusers ignored his “good deeds and the countless miracles.” 18 Tertullian, Adversus Marcionem, IV-14, in Ante-Nicene Fathers, vol. 3, 365. Latin text 18 Tertullian, Adversus Marcionem, IV-14, in Ante-Nicene Fathers, vol. 3, 365. Latin text from Ernest Evans, trans. and ed., Tertullian: Adversus Marcionem (Oxford: Univ. of Oxford from Ernest Evans, trans. and ed., Tertullian: Adversus Marcionem (Oxford: Univ. of Oxford Press, 1972). Press, 1972). 19 “For God alone is without sin; and the only man without sin is Christ, since Christ is also 19 “For God alone is without sin; and the only man without sin is Christ, since Christ is also God.” Tertullian, De Anima, XLI, in Ante-Nicene Fathers, vol. 3, 221. Latin text from J. H. God.” Tertullian, De Anima, XLI, in Ante-Nicene Fathers, vol. 3, 221. Latin text from J. H. Waszink, trans. and ed., Tertullianus, De anima (Amsterdam, 1947). Waszink, trans. and ed., Tertullianus, De anima (Amsterdam, 1947). 20 “[B]eing in truth the God and Christ of Israel [...] He raised also the widow’s son from 20 “[B]eing in truth the God and Christ of Israel [...] He raised also the widow’s son from death [.…] Now so evidently had the Lord Christ introduced no other god for the working death [.…] Now so evidently had the Lord Christ introduced no other god for the working 64 The Conrad Grebel Review 64 The Conrad Grebel Review of so momentous a miracle as this, that all who were present gave glory to the Creator.” of so momentous a miracle as this, that all who were present gave glory to the Creator.” Tertullian, Adversus Marcionem, IV-18, in op. cit., 375. Tertullian, Adversus Marcionem, IV-18, in op. cit., 375. 21 Addressing Marcion’s allegation concerning the demiurge of the OT and his dissociation 21 Addressing Marcion’s allegation concerning the demiurge of the OT and his dissociation with the God of Jesus Christ, Tertullian declares, “You ought to be very much ashamed of with the God of Jesus Christ, Tertullian declares, “You ought to be very much ashamed of yourself on this account too, for permitting him [Christ] to appear on the retired mountain in yourself on this account too, for permitting him [Christ] to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: ‘This is my beloved he wished to be understood as the meaning of that voice from heaven: ‘This is my beloved Son, hear him.’” Tertullian designates Jesus as the Christus creatoris on evidence of the Son, hear him.’” Tertullian designates Jesus as the Christus creatoris on evidence of the transfiguration. Ibid., 382-83. transfiguration. Ibid., 382-83. 22 Ignatius of Antioch, Epistle of Ignatius to the Trallians, in Ante-Nicene Fathers, vol.1, 22 Ignatius of Antioch, Epistle of Ignatius to the Trallians, in Ante-Nicene Fathers, vol.1, 69-70. 69-70. 23 Aristides, The Apology of Aristides (Syriac version), in op. cit., 265. Cf. Aristides, Apology 23 Aristides, The Apology of Aristides (Syriac version), in op. cit., 265. Cf. Aristides, Apology XV, in The Faith of the Early Fathers, ed. William A. Jurgens (Collegeville, MN: Liturgical XV, in The Faith of the Early Fathers, ed. William A. Jurgens (Collegeville, MN: Liturgical Press, 1970), 49. Press, 1970), 49. 24 Irenaeus, Adversus Haereses, in Ante-Nicene Fathers, vol.1, 330-31. 24 Irenaeus, Adversus Haereses, in Ante-Nicene Fathers, vol.1, 330-31. 25 Tertullian, De Praescriptione Haereticorum, in Ante-Nicene Fathers, vol. 3, 249. 25 Tertullian, De Praescriptione Haereticorum, in Ante-Nicene Fathers, vol. 3, 249. 26 Clement of Alexandria, Stromata, in Ante-Nicene Fathers, vol. 2, 509-10. 26 Clement of Alexandria, Stromata, in Ante-Nicene Fathers, vol. 2, 509-10. 27 Hippolytus, Against the Heresy of one Noetus, in Ante-Nicene Fathers, vol. 5, 230. 27 Hippolytus, Against the Heresy of one Noetus, in Ante-Nicene Fathers, vol. 5, 230. 28 Origen, De Principiis, in Ante-Nicene Fathers, vol. 4, 240-41. 28 Origen, De Principiis, in Ante-Nicene Fathers, vol. 4, 240-41. 29 Gregory Thaumaturgus, A Declaration of Faith, in Ante-Nicene Fathers, vol. 6, 7. 29 Gregory Thaumaturgus, A Declaration of Faith, in Ante-Nicene Fathers, vol. 6, 7. 30 Cyprian, Epistle LXIX: To Januarius and Other Numidian Bishops, on Baptizing Heretics, 30 Cyprian, Epistle LXIX: To Januarius and Other Numidian Bishops, on Baptizing Heretics, in Ante-Nicene Fathers, vol. 5, 376. in Ante-Nicene Fathers, vol. 5, 376. 31 Immediately before delineating his Creed, the early second-century bishop of Antioch, 31 Immediately before delineating his Creed, the early second-century bishop of Antioch, St. Ignatius declared, “Become the imitators of his suffering, and of his love.” Ignatius of St. Ignatius declared, “Become the imitators of his suffering, and of his love.” Ignatius of Antioch, Epistle of Ignatius to the Trallians, in op. cit., 69. Antioch, Epistle of Ignatius to the Trallians, in op. cit., 69. 32 Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 32 Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 1, The Emergence of the Catholic Tradition (100-600) (Chicago: Univ. of Chicago Press, 1, The Emergence of the Catholic Tradition (100-600) (Chicago: Univ. of Chicago Press, 1971), 7-8; Vladimir Lossky, The Mystical Theology of the Eastern Church (London: James 1971), 7-8; Vladimir Lossky, The Mystical Theology of the Eastern Church (London: James Clarke & Co., Ltd., 1957), 9-10; Metropolitan Kallistos Ware, The Orthodox Way, 73; Sergius Clarke & Co., Ltd., 1957), 9-10; Metropolitan Kallistos Ware, The Orthodox Way, 73; Sergius Bulgakov, The Orthodox Church (Crestwood, NY: St Vladimir’s Seminary Press, 1988), 31, Bulgakov, The Orthodox Church (Crestwood, NY: St Vladimir’s Seminary Press, 1988), 31, 34. 34. 33 “For tradition is thought to be ancient, hallowed by age, unchanged since it was first 33 “For tradition is thought to be ancient, hallowed by age, unchanged since it was first established once upon a time. It does not have a history, since history implies the appearance, established once upon a time. It does not have a history, since history implies the appearance, at a certain point in time, of that which had not been there before”: Pelikan, The Christian at a certain point in time, of that which had not been there before”: Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 1, 7-8. Tradition: A History of the Development of Doctrine, vol. 1, 7-8. 34 Tertullian, Adversus Praxean, in Ante-Nicene Fathers, vol. 3, 598. Latin text from Ernest 34 Tertullian, Adversus Praxean, in Ante-Nicene Fathers, vol. 3, 598. Latin text from Ernest Evans, trans. and ed., Adversus Praxean liber (London: SPCK, 1948). Evans, trans. and ed., Adversus Praxean liber (London: SPCK, 1948). 35 Tertullian, De Praescriptione Haereticorum, in Ante-Nicene Fathers, vol. 3, 246. Latin 35 Tertullian, De Praescriptione Haereticorum, in Ante-Nicene Fathers, vol. 3, 246. Latin text from R.F. Refoulé, trans., De Praescriptione Haereticorum, in Quinti Septimi Florentis text from R.F. Refoulé, trans., De Praescriptione Haereticorum, in Quinti Septimi Florentis Tertulliani Opera Corpus Christianorum, Series Latina, vol. 1, ed. Dom Eligius Dekkers Tertulliani Opera Corpus Christianorum, Series Latina, vol. 1, ed. Dom Eligius Dekkers (Turnholti: Brepols, 1957). (Turnholti: Brepols, 1957). 36 Hippolytus, The Refutation of All Heresies, in Ante-Nicene Fathers, vol. 5, 126. 36 Hippolytus, The Refutation of All Heresies, in Ante-Nicene Fathers, vol. 5, 126. 37 Ibid., 47. 37 Ibid., 47. St. Gregory of Nyssa, Anabaptism, and the Creeds 65 St. Gregory of Nyssa, Anabaptism, and the Creeds 65

38 Latourette, A History of Christianity: Beginnings to 1500, vol. 1, 123. 38 Latourette, A History of Christianity: Beginnings to 1500, vol. 1, 123. 39 Ibid., 95. 39 Ibid., 95. 40 Ibid., 125. 40 Ibid., 125. 41 Some Gnostics “felt free to go to pagan festivals and to gladiatorial contests, and even to 41 Some Gnostics “felt free to go to pagan festivals and to gladiatorial contests, and even to have irregular unions with women who had accepted their doctrines.” Latourette, A History have irregular unions with women who had accepted their doctrines.” Latourette, A History of Christianity: Beginnings to 1500, vol. 1, 125. of Christianity: Beginnings to 1500, vol. 1, 125. 42 “Now if this ‘being made god’, this theosis, is to be possible, Christ the Saviour must be 42 “Now if this ‘being made god’, this theosis, is to be possible, Christ the Saviour must be both fully God and fully human”: Ware, The Orthodox Way, 20. both fully God and fully human”: Ware, The Orthodox Way, 20. 43 John Binns, An Introduction to the Christian Orthodox Churches (New York: Cambridge 43 John Binns, An Introduction to the Christian Orthodox Churches (New York: Cambridge Univ. Press, 2005), 107. Univ. Press, 2005), 107. 44 “In the Orthodox Church, the authority of the early Fathers, of the communion of the 44 “In the Orthodox Church, the authority of the early Fathers, of the communion of the saints, reveals a virtual continuity between tradition and Christ. There is, here, no stifling saints, reveals a virtual continuity between tradition and Christ. There is, here, no stifling enslavement to tradition but rather a striking embodiment of tradition, whose authority lies enslavement to tradition but rather a striking embodiment of tradition, whose authority lies more in living and less in professing or decreeing”: Chryssavgis, Light Through Darkness, more in living and less in professing or decreeing”: Chryssavgis, Light Through Darkness, 49. 49. 45 Peter Bouteneff, Sweeter than Honey: Orthodox Thinking on Dogma and Truth, Foundations 45 Peter Bouteneff, Sweeter than Honey: Orthodox Thinking on Dogma and Truth, Foundations Series, vol. 3 (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 20. Series, vol. 3 (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 20. 46 J. Denny Weaver in Anabaptist Theology in Face of Postmodernity, 113. Weaver wonders 46 J. Denny Weaver in Anabaptist Theology in Face of Postmodernity, 113. Weaver wonders whether there could be an alternative to the more philosophical concerns of the historical whether there could be an alternative to the more philosophical concerns of the historical creeds by appealing to the life, behavior, actions, and teachings of Christ as recorded in the creeds by appealing to the life, behavior, actions, and teachings of Christ as recorded in the NT. He has in mind the nonviolence of Jesus. NT. He has in mind the nonviolence of Jesus. 47 Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 2, The 47 Pelikan, The Christian Tradition: A History of the Development of Doctrine, vol. 2, The Spirit of Eastern Christendom (600-1700) (Chicago: Univ. of Chicago Press, 1974), 286. Spirit of Eastern Christendom (600-1700) (Chicago: Univ. of Chicago Press, 1974), 286. 48 Metropolitan Philaret of Moscow, as quoted in Ware, The Orthodox Way, 8. 48 Metropolitan Philaret of Moscow, as quoted in Ware, The Orthodox Way, 8. 49 Metropolitan Kallistos Ware, Foreword to Hymn of Entry, 9. See also Archimandrite 49 Metropolitan Kallistos Ware, Foreword to Hymn of Entry, 9. See also Archimandrite Vasileos, Hymn of Entry, 17-39 for an excellent analysis. Vasileos, Hymn of Entry, 17-39 for an excellent analysis. 50 Bouteneff, Sweeter than Honey, 36. 50 Bouteneff, Sweeter than Honey, 36. 51 Ibid., 39. 51 Ibid., 39. 52 Chryssavgis, Light Through Darkness, 57. Recall Friedmann’s contention that Anabaptism 52 Chryssavgis, Light Through Darkness, 57. Recall Friedmann’s contention that Anabaptism is more “existential” than representing any systematic expression of theology. Robert is more “existential” than representing any systematic expression of theology. Robert Friedmann, The Theology of Anabaptism: An Interpretation. Studies in Anabaptist and Friedmann, The Theology of Anabaptism: An Interpretation. Studies in Anabaptist and Mennonite History, vol. 15 (Scottdale, PA: Herald Press, 1973), 18. Mennonite History, vol. 15 (Scottdale, PA: Herald Press, 1973), 18. 53 Vladimir Lossky, The Mystical Theology of the Eastern Church, 14. Cf. 8-10. 53 Vladimir Lossky, The Mystical Theology of the Eastern Church, 14. Cf. 8-10. 54 Chryssavgis, Light Through Darkness, 56. 54 Chryssavgis, Light Through Darkness, 56. 55 Ibid., 57. 55 Ibid., 57. 56 Serge S. Verhovskoy, The Light of the World (Crestwood, NY: St. Vladimir’s Seminary 56 Serge S. Verhovskoy, The Light of the World (Crestwood, NY: St. Vladimir’s Seminary Press, 1982), 12. Press, 1982), 12. 57 Chryssavgis, Light Through Darkness, 57. 57 Chryssavgis, Light Through Darkness, 57. 58 Lossky, The Mystical Theology of the Eastern Church, 9. 58 Lossky, The Mystical Theology of the Eastern Church, 9. 59 John Zizioulas, Being as Communion, 16-17. 59 John Zizioulas, Being as Communion, 16-17. 60 John Meyendorff, “Light from the East? ‘Doing Theology’ in an Eastern Orthodox 60 John Meyendorff, “Light from the East? ‘Doing Theology’ in an Eastern Orthodox Perspective,” in Doing Theology in Today’s World, eds. John D. Woodbridge and Thomas Perspective,” in Doing Theology in Today’s World, eds. John D. Woodbridge and Thomas Edward McComiskey (Grand Rapids: Zondervan Publishing House, 1991), 340. Edward McComiskey (Grand Rapids: Zondervan Publishing House, 1991), 340. 66 The Conrad Grebel Review 66 The Conrad Grebel Review

61 Lossky, The Mystical Theology of the Eastern Church, 12. 61 Lossky, The Mystical Theology of the Eastern Church, 12. 62 Latourette, A History of Christianity: Beginnings to 1500, vol. 1, 146. 62 Latourette, A History of Christianity: Beginnings to 1500, vol. 1, 146. 63 Latourette explains how both the Novatians and Donatists “broke from the Catholic Church 63 Latourette explains how both the Novatians and Donatists “broke from the Catholic Church in part or entirely in protest against what they held to be too great leniency of the latter in part or entirely in protest against what they held to be too great leniency of the latter towards moral lapses, especially apostasy.” Ibid., 216. The Inquisition helped shift Christian towards moral lapses, especially apostasy.” Ibid., 216. The Inquisition helped shift Christian corrective measures and emphasis from the rigorous penitential procedure of the patristic era corrective measures and emphasis from the rigorous penitential procedure of the patristic era (ethical or behavioral-based) to recantation (knowledge-based). This shift had a large impact (ethical or behavioral-based) to recantation (knowledge-based). This shift had a large impact on the more than four thousand Anabaptist martyrs highly touted for their ethical and moral on the more than four thousand Anabaptist martyrs highly touted for their ethical and moral behavior by the same magistrates who executed them. behavior by the same magistrates who executed them. 64 Gregory of Nyssa, On What it Means to Call Oneself a Christian, trans. Virginia Woods 64 Gregory of Nyssa, On What it Means to Call Oneself a Christian, trans. Virginia Woods Callahan, Fathers of the Church, vol. 58 (Washington, DC: Catholic Univ. of America Press, Callahan, Fathers of the Church, vol. 58 (Washington, DC: Catholic Univ. of America Press, 1967), 84. 1967), 84. 65 Lossky emphasizes the regulated though not entirely destroyed or restricted efficacy of 65 Lossky emphasizes the regulated though not entirely destroyed or restricted efficacy of theological knowledge: Vladimir Lossky, Orthodox Theology: An Introduction (Crestwood, theological knowledge: Vladimir Lossky, Orthodox Theology: An Introduction (Crestwood, NY: St Vladimir’s Seminary Press, 1978), 14. NY: St Vladimir’s Seminary Press, 1978), 14. 66 Gregory of Nyssa, De Beatitudinibus, Oratio VI, in Hilda C. Graef, trans., Ancient Christian 66 Gregory of Nyssa, De Beatitudinibus, Oratio VI, in Hilda C. Graef, trans., Ancient Christian Writers, vol. 18 (New York: Paulist Press, 1954), 148. Gregory of Nyssa, De Beatitudinibus, Writers, vol. 18 (New York: Paulist Press, 1954), 148. Gregory of Nyssa, De Beatitudinibus, Oratio VI, ed. J.P. Migne, Patrologia Graecae, vol. 44 (Paris, 1863), 1269-1270C. Oratio VI, ed. J.P. Migne, Patrologia Graecae, vol. 44 (Paris, 1863), 1269-1270C. 67 Hans Schlaffer, A Brief Instruction for the Beginning of a Truly Christian Life, in Sources 67 Hans Schlaffer, A Brief Instruction for the Beginning of a Truly Christian Life, in Sources of South German/Austrian Anabaptism, trans. Walter Klaassen, et al. ed. C. Arnold Snyder, of South German/Austrian Anabaptism, trans. Walter Klaassen, et al. ed. C. Arnold Snyder, Classics of the Radical Reformation, vol.10, (KitchenerON: Pandora Press, 2001), 85. Classics of the Radical Reformation, vol.10, (KitchenerON: Pandora Press, 2001), 85. 68 Michael Sattler, Imprisonment: Letter to Horb, in The Legacy of Michael Sattler, trans. and 68 Michael Sattler, Imprisonment: Letter to Horb, in The Legacy of Michael Sattler, trans. and ed. John Howard Yoder, Classics of the Radical Reformation, vol. 1 (Scottdale, PA: Herald ed. John Howard Yoder, Classics of the Radical Reformation, vol. 1 (Scottdale, PA: Herald Press, 1973), 59. Press, 1973), 59. 69 Peter Riedeman, Account of Our Religion, Doctrine and Faith (Rifton, NY: Plough 69 Peter Riedeman, Account of Our Religion, Doctrine and Faith (Rifton, NY: Plough Publishing House, 1970), 38. Publishing House, 1970), 38. 70 “Five of the seven representatives of the Radical Reformation […] (Menno, Dirk Philips, 70 “Five of the seven representatives of the Radical Reformation […] (Menno, Dirk Philips, Denck, Hoffmann, Schwenckfeld, while Hubmaier and Marpeck do not) specifically state Denck, Hoffmann, Schwenckfeld, while Hubmaier and Marpeck do not) specifically state that their concept of salvation is that of the divinization of man [….] Thus, grace is for the that their concept of salvation is that of the divinization of man [….] Thus, grace is for the Radical Reformers not so much a forensic change in status before God as it is an ontological Radical Reformers not so much a forensic change in status before God as it is an ontological change within the individual believer […]”: Alvin J. Beachy, The Concept of Grace in the change within the individual believer […]”: Alvin J. Beachy, The Concept of Grace in the Radical Reformation (Nieuwkoop: De Graaf, 1977), 4. Radical Reformation (Nieuwkoop: De Graaf, 1977), 4. 71 “divinization” 71 “divinization” 72 Thomas N. Finger, “Response to J. Denny Weaver’s ‘Parsing Anabaptist Theology,’” 72 Thomas N. Finger, “Response to J. Denny Weaver’s ‘Parsing Anabaptist Theology,’” Direction Journal 35.1 (Spring 2006): 152 (note 8). For a succinct analysis of the “personal Direction Journal 35.1 (Spring 2006): 152 (note 8). For a succinct analysis of the “personal dimension” of Anabaptist soteriology and “the coming of the new creation,” see Finger, A dimension” of Anabaptist soteriology and “the coming of the new creation,” see Finger, A Contemporary Anabaptist Theology: Biblical, Historical, Constructive (Downers Grove, IL: Contemporary Anabaptist Theology: Biblical, Historical, Constructive (Downers Grove, IL: InterVarsity Press, 2004), 109-32. Cf. Frances F. Hiebert, “The Atonement in Anabaptist InterVarsity Press, 2004), 109-32. Cf. Frances F. Hiebert, “The Atonement in Anabaptist Theology,” Direction 30.2 (Fall 2001): 122-38. Theology,” Direction 30.2 (Fall 2001): 122-38. 73 Dirk Philips, The Incarnation of Our Lord Jesus Christ, in The Writings of Dirk Philips, 73 Dirk Philips, The Incarnation of Our Lord Jesus Christ, in The Writings of Dirk Philips, trans. and ed. Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy, Classics of the trans. and ed. Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy, Classics of the Radical Reformation, vol. 6 (Scottdale, PA: Herald Press, 1992), 145. Radical Reformation, vol. 6 (Scottdale, PA: Herald Press, 1992), 145. 74 Dirk Philips, The New Birth and the New Creature, in op. cit., 294. 74 Dirk Philips, The New Birth and the New Creature, in op. cit., 294. St. Gregory of Nyssa, Anabaptism, and the Creeds 67 St. Gregory of Nyssa, Anabaptism, and the Creeds 67

75 Finger, “Response to J. Denny Weaver’s ‘Parsing Anabaptist Theology,’”152 (note 8). 75 Finger, “Response to J. Denny Weaver’s ‘Parsing Anabaptist Theology,’”152 (note 8). 76 Often referred to as “negative theology,” the apophatic approach to theistic discourse is 76 Often referred to as “negative theology,” the apophatic approach to theistic discourse is derived from the Greek apophatike, which means “away from speech”: Deirdre Carabine, derived from the Greek apophatike, which means “away from speech”: Deirdre Carabine, The Unknown God: Negative Theology in the Platonic Tradition: Plato to Eriugena The Unknown God: Negative Theology in the Platonic Tradition: Plato to Eriugena (Louvain: Peeters Press, 1995), 2. Carabine asserts that “We may understand apophatic (Louvain: Peeters Press, 1995), 2. Carabine asserts that “We may understand apophatic theology to begin with the assertion that God is unknowable to the human mind and that one theology to begin with the assertion that God is unknowable to the human mind and that one must proceed by means of negations, ultimately, even to the negation of the negation in order must proceed by means of negations, ultimately, even to the negation of the negation in order to attain to some ‘positive’ knowledge of him.” See also J.P. Williams, Denying Divinity to attain to some ‘positive’ knowledge of him.” See also J.P. Williams, Denying Divinity (Oxford: Oxford Univ. Pres, 2000), 3-4. (Oxford: Oxford Univ. Pres, 2000), 3-4. 77 Robert S. Brightman, “Apophatic Theology and Divine Infinity in St. Gregory of Nyssa,” 77 Robert S. Brightman, “Apophatic Theology and Divine Infinity in St. Gregory of Nyssa,” Greek Orthodox Theological Review 18.1-2 (1973): 111. Greek Orthodox Theological Review 18.1-2 (1973): 111. 78 Ibid., 106. 78 Ibid., 106. 79 Ibid., 111. 79 Ibid., 111. 80 Gregory of Nyssa, De Beatitudinibus, Oratio VI, op. cit., 146. 80 Gregory of Nyssa, De Beatitudinibus, Oratio VI, op. cit., 146. 81 “[Gregory affirms] that all the qualities predicated of the Father must also, of necessity, 81 “[Gregory affirms] that all the qualities predicated of the Father must also, of necessity, be predicated on the Son and the Spirit. The consequences […] are immediately clear: if the be predicated on the Son and the Spirit. The consequences […] are immediately clear: if the Father’s primary characteristic is unknowability, then the same must be true of the Son and Father’s primary characteristic is unknowability, then the same must be true of the Son and the Spirit.” Carabine, The Unknown God, 248. the Spirit.” Carabine, The Unknown God, 248. 82 Gregory of Nyssa, The Great Catechism, eds. Alexander Roberts and James Donaldson, 82 Gregory of Nyssa, The Great Catechism, eds. Alexander Roberts and James Donaldson, trans. William Moore, Nicene and Post-Nicene Fathers, Series II, vol. 5 (Peabody, MA: trans. William Moore, Nicene and Post-Nicene Fathers, Series II, vol. 5 (Peabody, MA: Hendrickson Publishers, Inc., 2004), 477. Hendrickson Publishers, Inc., 2004), 477. 83 Greek ontological term usually denoting the essence or substance of a thing. 83 Greek ontological term usually denoting the essence or substance of a thing. 84 Gregory of Nyssa, Letter XXXVIII, In Nicene and Post-Nicene Fathers, Series II, vol. 8, 84 Gregory of Nyssa, Letter XXXVIII, In Nicene and Post-Nicene Fathers, Series II, vol. 8, 138. 138. 85 Gregory of Nyssa, De Vita Moysis, II:159, trans. Abraham J. Malherbe and Everett 85 Gregory of Nyssa, De Vita Moysis, II:159, trans. Abraham J. Malherbe and Everett Ferguson, Classics of Western Spirituality (New York: Paulist Press, 1978), 93. Ferguson, Classics of Western Spirituality (New York: Paulist Press, 1978), 93. 86 Gregory of Nyssa, Contra Eunomium, Bk. II, in Nicene and Post-Nicene Fathers, Series 86 Gregory of Nyssa, Contra Eunomium, Bk. II, in Nicene and Post-Nicene Fathers, Series II, vol. 5, 101. II, vol. 5, 101. 87 Gregory of Nyssa, The Great Catechism, 486. 87 Gregory of Nyssa, The Great Catechism, 486. 88 “Gregory in effect denies that the ousia of anything can be comprehended through its 88 “Gregory in effect denies that the ousia of anything can be comprehended through its energeia. But in the case of God, it is only the energeia that we can know.” Paulos Mar energeia. But in the case of God, it is only the energeia that we can know.” Paulos Mar Gregorios, Cosmic Man: The Divine Presence (New York: Paragon House, 1988), 117. Gregorios, Cosmic Man: The Divine Presence (New York: Paragon House, 1988), 117. 89 Gregory of Nyssa, Answer to Eunomius’ Second Book, in Nicene and Post-Nicene Fathers, 89 Gregory of Nyssa, Answer to Eunomius’ Second Book, in Nicene and Post-Nicene Fathers, Series II, vol. 5, 265. Series II, vol. 5, 265. 90 Gregory of Nyssa, De Beatitudinibus, Oratio VI, 147. 90 Gregory of Nyssa, De Beatitudinibus, Oratio VI, 147. 91 Ibid. 91 Ibid. 92 Ibid. 92 Ibid. 93 Menno Simons, Confession of the Triune God, in The Complete Writings of Menno Simons, 93 Menno Simons, Confession of the Triune God, in The Complete Writings of Menno Simons, c. 1496-1561, ed. J.C. Wenger and trans. Leonard Verduin (Scottdale, PA: Herald Press, c. 1496-1561, ed. J.C. Wenger and trans. Leonard Verduin (Scottdale, PA: Herald Press, 1956), 497-98. 1956), 497-98. 94 Ibid. 94 Ibid. 95 Gregory of Nyssa, Contra Eunomium, Bk. VII, 198. 95 Gregory of Nyssa, Contra Eunomium, Bk. VII, 198. 96 Simons, Confession of the Triune God, 491. 96 Simons, Confession of the Triune God, 491. 68 The Conrad Grebel Review 68 The Conrad Grebel Review

97 Ibid., 491-92. “Inasmuch as God is such a Spirit, as it is written, therefore we also believe 97 Ibid., 491-92. “Inasmuch as God is such a Spirit, as it is written, therefore we also believe and confess the eternal, begetting heavenly Father and the eternally begotten Son, Christ and confess the eternal, begetting heavenly Father and the eternally begotten Son, Christ Jesus. Brethren, … they are spiritual and incomprehensible (geistlich und unbegreiflich), as Jesus. Brethren, … they are spiritual and incomprehensible (geistlich und unbegreiflich), as is also the Father who begat; for like begets like. This is incontrovertible” (491). With the is also the Father who begat; for like begets like. This is incontrovertible” (491). With the number of times Menno uses the terms unerforschliche, unaussprechliche and unbegreiflich, number of times Menno uses the terms unerforschliche, unaussprechliche and unbegreiflich, we could conclude that he became acquainted with apophasis from his education for the we could conclude that he became acquainted with apophasis from his education for the priesthood, exposure to Canon Law, and glossa ordinaria or the various patristic florilegia priesthood, exposure to Canon Law, and glossa ordinaria or the various patristic florilegia of his era. of his era. 98 Ibid. 98 Ibid. 99 Simons, Reply to Gellius Faber, in op. cit., 761. German text from Menno Simons, Klare 99 Simons, Reply to Gellius Faber, in op. cit., 761. German text from Menno Simons, Klare Beantwortung einer Schrift des Gellius Faber, in op. cit., 138. Beantwortung einer Schrift des Gellius Faber, in op. cit., 138. 100 Simons, Confession of the Triune God, 493. 100 Simons, Confession of the Triune God, 493. 101 Ibid., 494. Referring to the impotence of creeds to affect obedience, Menno observes, 101 Ibid., 494. Referring to the impotence of creeds to affect obedience, Menno observes, “These foolish people imagine that they are Christian, but are to my mind more unbelieving, “These foolish people imagine that they are Christian, but are to my mind more unbelieving, blinder, more hardened, and worse than Turks, Tartars, or any other far away heathen. Their blinder, more hardened, and worse than Turks, Tartars, or any other far away heathen. Their works testify that I write the truth. They cannot be moved to hear or obey the truth by godly works testify that I write the truth. They cannot be moved to hear or obey the truth by godly means and services, neither by doctrine nor exhortation […]” (emphasis added). Simons, means and services, neither by doctrine nor exhortation […]” (emphasis added). Simons, True Christian Faith, in op. cit., 384. True Christian Faith, in op. cit., 384. 102 Pilgrim Marpeck, The Writings of Pilgrim Marpeck, eds. and trans. William Klassen and 102 Pilgrim Marpeck, The Writings of Pilgrim Marpeck, eds. and trans. William Klassen and Walter Klaassen (Scottdale, PA: Herald Press, 1978), 78-79. Walter Klaassen (Scottdale, PA: Herald Press, 1978), 78-79. 103 Dirk Philips, Concerning the True Knowledge of Jesus Christ, in op. cit., 167. 103 Dirk Philips, Concerning the True Knowledge of Jesus Christ, in op. cit., 167. 104 Brian E. Daley, “Divine Transcendence and Human Transformation: Gregory of Nyssa’s 104 Brian E. Daley, “Divine Transcendence and Human Transformation: Gregory of Nyssa’s Anti-Apollinarian Christology,” in Re-Thinking Gregory of Nyssa, ed. Sarah Coakley Anti-Apollinarian Christology,” in Re-Thinking Gregory of Nyssa, ed. Sarah Coakley (Malden, MA: Blackwell Publishing, 2003), 73. (Malden, MA: Blackwell Publishing, 2003), 73. 105 Gregory of Nyssa, On the Faith, in Nicene and Post-Nicene Fathers, Series II, vol. 5, 337; 105 Gregory of Nyssa, On the Faith, in Nicene and Post-Nicene Fathers, Series II, vol. 5, 337; Ad Simplicium de Fide, ed. J.P. Migne, Patrologia Graecae, vol. 45 (Paris, 1863). The Greek Ad Simplicium de Fide, ed. J.P. Migne, Patrologia Graecae, vol. 45 (Paris, 1863). The Greek form of “not” that Gregory uses here is ουχ, which he employs only one other time in this form of “not” that Gregory uses here is ουχ, which he employs only one other time in this treatise to indicate that the heretical view of Christ as not sharing in the Father’s essence is treatise to indicate that the heretical view of Christ as not sharing in the Father’s essence is “not (ουχ) our God.” “not (ουχ) our God.” 106 Johannes Zachhuber, Human Nature in Gregory of Nyssa: Philosophical Background and 106 Johannes Zachhuber, Human Nature in Gregory of Nyssa: Philosophical Background and Theological Significance(Leiden: Brill, 1999), 217. Theological Significance(Leiden: Brill, 1999), 217. 107 Gregory of Nyssa, Contra Eunomium, as quoted in Zachhuber, 216. 107 Gregory of Nyssa, Contra Eunomium, as quoted in Zachhuber, 216. 108 For Ware, in a situation where an important characteristic of Christ is undervalued, 108 For Ware, in a situation where an important characteristic of Christ is undervalued, this characteristic must be accentuated to preserve the ontological affiliation with Christ, this characteristic must be accentuated to preserve the ontological affiliation with Christ, deification, theosis, salvation. “A bridge is formed between God and humanity by the deification, theosis, salvation. “A bridge is formed between God and humanity by the Incarnate Christ who is divine and human at once.[...] Each heresy in turn undermined Incarnate Christ who is divine and human at once.[...] Each heresy in turn undermined some part of this vital affirmation.[…] Each council defended this affirmation”: Ware, The some part of this vital affirmation.[…] Each council defended this affirmation”: Ware, The Orthodox Church, 21. Orthodox Church, 21. 109 For an Eastern Orthodox espousal of the notion that our capacity and authority to engage 109 For an Eastern Orthodox espousal of the notion that our capacity and authority to engage in theological inquiry is commensurate with our purity, see Chryssavgis, Light Through in theological inquiry is commensurate with our purity, see Chryssavgis, Light Through Darkness, 53 and 56, and Lossky, Orthodox Theology: An Introduction, 17. Darkness, 53 and 56, and Lossky, Orthodox Theology: An Introduction, 17. 110 Gregory of Nyssa, De Vita Moysis, II:157, 93. 110 Gregory of Nyssa, De Vita Moysis, II:157, 93. 111 Gregory of Nyssa, De Beatitudinibus, Oratio VI, 143. 111 Gregory of Nyssa, De Beatitudinibus, Oratio VI, 143. St. Gregory of Nyssa, Anabaptism, and the Creeds 69 St. Gregory of Nyssa, Anabaptism, and the Creeds 69

112 Ibid., 149. 112 Ibid., 149. 113 Lossky, Orthodox Theology: An Introduction, 25. 113 Lossky, Orthodox Theology: An Introduction, 25. 114 Simons, Confession of the Triune God, 494. German text from Simons, Ein ermahnendes 114 Simons, Confession of the Triune God, 494. German text from Simons, Ein ermahnendes Bekenntniss von dem dreieinigen, ewigen und wahren Gott, Vater, Sohn und heiligen Geist, Bekenntniss von dem dreieinigen, ewigen und wahren Gott, Vater, Sohn und heiligen Geist, in op. cit., 261. in op. cit., 261. 115 Menno uses “operation” in reference to how one approaches God in hopes of salvation: 115 Menno uses “operation” in reference to how one approaches God in hopes of salvation: “Who is it that is raised up into the new life by the faith of the operation of God? Once more, “Who is it that is raised up into the new life by the faith of the operation of God? Once more, is it not the believer?” Simons, Christian Baptism, in op. cit., 261. is it not the believer?” Simons, Christian Baptism, in op. cit., 261. 116 Simons, Confession of the Triune God, 494. 116 Simons, Confession of the Triune God, 494. 117 For an example of how Anabaptists interacted with the creeds when the issue was initiated 117 For an example of how Anabaptists interacted with the creeds when the issue was initiated into the discussion externally, see Simons, Reply to Gellius Faber, 625-781. into the discussion externally, see Simons, Reply to Gellius Faber, 625-781. 118 Thomas N. Finger, “The Way to Nicea: Some Reflections from a Mennonite Perspective,” 118 Thomas N. Finger, “The Way to Nicea: Some Reflections from a Mennonite Perspective,” Journal of Ecumenical Studies 24.2 (Spring 1987): 229. Journal of Ecumenical Studies 24.2 (Spring 1987): 229. 119 J. Denny Weaver illuminates two such problems: (1) If Mennonites initiate an ecumenical 119 J. Denny Weaver illuminates two such problems: (1) If Mennonites initiate an ecumenical discussion by invoking the Creeds, they are admitting the insignificance and dispensable discussion by invoking the Creeds, they are admitting the insignificance and dispensable nature of distinctively Anabaptist elements such as nonviolence and discipleship; (2) It nature of distinctively Anabaptist elements such as nonviolence and discipleship; (2) It is contradictory to affirm the salience of the creeds that neglect the elements many early is contradictory to affirm the salience of the creeds that neglect the elements many early Anabaptists sought to preserve through martyrdom. See his “Identifying Anabaptist Theology: Anabaptists sought to preserve through martyrdom. See his “Identifying Anabaptist Theology: A Response to ‘True Evangelical Faith: The Anabaptists and Christian Confession,’” A Response to ‘True Evangelical Faith: The Anabaptists and Christian Confession,’” Mennonite Life 60.3 (Sept. 2005): http://www.bethelks.edu/mennonitelife/2005Sept/ Mennonite Life 60.3 (Sept. 2005): http://www.bethelks.edu/mennonitelife/2005Sept/ weaver%20response.php . Weaver’s perspective on the creeds may be somewhat purpose- weaver%20response.php . Weaver’s perspective on the creeds may be somewhat purpose- specific, where some of Reimer’s more insightful reflections might be able to fill it out more, specific, where some of Reimer’s more insightful reflections might be able to fill it out more, but it is a moderating voice that must be heard, nevertheless. but it is a moderating voice that must be heard, nevertheless. 120 Ben Ollenburger, “True Evangelical Faith: The Anabaptists and Christian Confession,” 120 Ben Ollenburger, “True Evangelical Faith: The Anabaptists and Christian Confession,” Mennonite Life 60.3 (Sept. 2005): http://www.bethelks.edu/mennonitelife/2005Sept/ Mennonite Life 60.3 (Sept. 2005): http://www.bethelks.edu/mennonitelife/2005Sept/ ollenburger.php. ollenburger.php. 121 Simons, Confessions of the Triune God, 491. 121 Simons, Confessions of the Triune God, 491. 122 Ibid., 492. 122 Ibid., 492. 123 Ibid. 123 Ibid. 124 Ibid., 493. I admit that I am sporadically quoting from these same five pages, but with the 124 Ibid., 493. I admit that I am sporadically quoting from these same five pages, but with the sole purpose of filling in the gaps left by Ollenburger. sole purpose of filling in the gaps left by Ollenburger. 125 Simons, The True Christian Faith, 392. German text from Simons, vom rechten, 125 Simons, The True Christian Faith, 392. German text from Simons, vom rechten, christlichen Glauben, 219. christlichen Glauben, 219. 126 Riedeman, Account of Our Religion, Doctrine and Faith, 22. 126 Riedeman, Account of Our Religion, Doctrine and Faith, 22. 127 Ibid., 23. 127 Ibid., 23. 128 Ibid., 25. 128 Ibid., 25. 129 Hans Denck, Widerruff [1527], in Schriften, ed. Walter Fellman, Quellen zur Geschichte 129 Hans Denck, Widerruff [1527], in Schriften, ed. Walter Fellman, Quellen zur Geschichte der Täufer, bd. 6 (Gütersloh: C. Bertelsmann Verlag, 1956), 107. Hans Denck, Recantation, der Täufer, bd. 6 (Gütersloh: C. Bertelsmann Verlag, 1956), 107. Hans Denck, Recantation, in The Spiritual Legacy of Hans Denck: Interpretation and Translation of Key Texts, trans. in The Spiritual Legacy of Hans Denck: Interpretation and Translation of Key Texts, trans. and ed. Clarence Bauman, Studies in Medieval and Reformation Thought, vol. 47 (Leiden: and ed. Clarence Bauman, Studies in Medieval and Reformation Thought, vol. 47 (Leiden: Brill, 1991), 253. Brill, 1991), 253. 130 “A Jesus identified only in the abstract categories of ‘man’ and ‘God’ cannot be followed. 130 “A Jesus identified only in the abstract categories of ‘man’ and ‘God’ cannot be followed. When faith in Jesus Christ, or being Christian, means to shape one’s life by his teaching When faith in Jesus Christ, or being Christian, means to shape one’s life by his teaching 70 The Conrad Grebel Review 70 The Conrad Grebel Review and example, these formulas are insufficient; they have omitted the specifics of the New and example, these formulas are insufficient; they have omitted the specifics of the New Testament narrative on which faith can be based [and] describe Christ apart from his rejection Testament narrative on which faith can be based [and] describe Christ apart from his rejection of the sword and teachings about love of enemies.… The formulas do not give shape to the of the sword and teachings about love of enemies.… The formulas do not give shape to the peaceable community of Jesus’ disciples that poses a contrast to the world. In effect, they peaceable community of Jesus’ disciples that poses a contrast to the world. In effect, they have marginalized ethics from christological understanding, or have provided the space for have marginalized ethics from christological understanding, or have provided the space for ethics to express convictions that do not stem from the particularity of Jesus”: Weaver, ethics to express convictions that do not stem from the particularity of Jesus”: Weaver, Anabaptist Theology in Face of Postmodernity, 124-25. I would nuance Weaver’s thoughts Anabaptist Theology in Face of Postmodernity, 124-25. I would nuance Weaver’s thoughts by appealing to the Eastern fusion of spirituality and theology, but Weaver’s fittingly acerbic by appealing to the Eastern fusion of spirituality and theology, but Weaver’s fittingly acerbic comments should be heeded for the current state of the Western, and specifically North comments should be heeded for the current state of the Western, and specifically North American, church. American, church. 131 B. Royale Dewey, “Making Peace with History: Anabaptism and the Nicene Creed,” 131 B. Royale Dewey, “Making Peace with History: Anabaptism and the Nicene Creed,” Mennonite Life 60.3 (Sept. 2005): http://www.bethelks.edu/mennonitelife/2005Sept/dewey. Mennonite Life 60.3 (Sept. 2005): http://www.bethelks.edu/mennonitelife/2005Sept/dewey. php. php. 132 “[I]n evaluating any Creed Mennonites will likely ask not only what it affirms but also 132 “[I]n evaluating any Creed Mennonites will likely ask not only what it affirms but also what it leaves out, as well as what its ecclesiastical and social functions are”: Thomas N. what it leaves out, as well as what its ecclesiastical and social functions are”: Thomas N. Finger, “The Way to Nicea: Some Reflections from a Mennonite Perspective,” 212. Finger, “The Way to Nicea: Some Reflections from a Mennonite Perspective,” 212. 133 Alain Epp Weaver, “Missionary Christology: John Howard Yoder and the Creeds,” MQR 133 Alain Epp Weaver, “Missionary Christology: John Howard Yoder and the Creeds,” MQR 74.3 (July 2000): 426. Weaver gives credit for this idea to John Howard Yoder. 74.3 (July 2000): 426. Weaver gives credit for this idea to John Howard Yoder. 134 Ibid., 436. 134 Ibid., 436. 135 For examples of how Gregory emphasized either Jesus’ humanity or divinity in different 135 For examples of how Gregory emphasized either Jesus’ humanity or divinity in different situations, see Andrew Klager, The Eye of our Soul and its ‘Ontological Gaze’: The Iconic situations, see Andrew Klager, The Eye of our Soul and its ‘Ontological Gaze’: The Iconic Function of Theological Epinoia in the Philosophy and Spirituality of Gregory of Nyssa Function of Theological Epinoia in the Philosophy and Spirituality of Gregory of Nyssa (M.A. thesis, McMaster University, 2006), 67-71. (M.A. thesis, McMaster University, 2006), 67-71. 136 To achieve the results Reimer seeks, it would be better to educate an Anabaptist audience 136 To achieve the results Reimer seeks, it would be better to educate an Anabaptist audience on the creeds’ importance not by showing how ethical behavior can be derived from creedal on the creeds’ importance not by showing how ethical behavior can be derived from creedal expressions but by showing that the creeds emerged in service of a pre-existing understanding expressions but by showing that the creeds emerged in service of a pre-existing understanding of salvation. Becoming cognizant of the historically accurate sequence is a better service to of salvation. Becoming cognizant of the historically accurate sequence is a better service to the ongoing debate. the ongoing debate. 137 Reimer, Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics, 137 Reimer, Mennonites and Classical Theology: Dogmatic Foundations for Christian Ethics, 355. 355. 138 Ibid., 358. 138 Ibid., 358. 139 Weaver, Anabaptist Theology in Face of Postmodernity, 47. Stuart Hall contrasts the 139 Weaver, Anabaptist Theology in Face of Postmodernity, 47. Stuart Hall contrasts the nucleus of Jesus’ instruction with that of the creeds: “The one belongs to a world of Syrian nucleus of Jesus’ instruction with that of the creeds: “The one belongs to a world of Syrian peasants, the other to a world of Greek philosophers…. [W]hy an ethical sermon stood at peasants, the other to a world of Greek philosophers…. [W]hy an ethical sermon stood at the forefront of the teaching of Jesus Christ and a metaphysical Creed in the forefront of the forefront of the teaching of Jesus Christ and a metaphysical Creed in the forefront of the Christianity of the fourth century is a problem which claims investigation”; see Stuart the Christianity of the fourth century is a problem which claims investigation”; see Stuart G. Hall, Doctrine and Practice in the Early Church (Grand Rapids: Eerdmans, 1991), 240. G. Hall, Doctrine and Practice in the Early Church (Grand Rapids: Eerdmans, 1991), 240. “Dogmatic definitions are made with the means and content of a given epoch and[…]. “Dogmatic definitions are made with the means and content of a given epoch and[…]. reflect the style and peculiarities of that epoch. The Christological controversies andthe reflect the style and peculiarities of that epoch. The Christological controversies andthe definitions of the ecumenical councils most certainly reflect the spirit of Greek thought”: definitions of the ecumenical councils most certainly reflect the spirit of Greek thought”: Sergius Bulgakov, The Orthodox Church, 31-32. Sergius Bulgakov, The Orthodox Church, 31-32. 140 Finger discusses investigating the person of Christ “from above” or “from below.” He 140 Finger discusses investigating the person of Christ “from above” or “from below.” He favors the latter, which is how he discusses the work and person of Christ, as does Weaver favors the latter, which is how he discusses the work and person of Christ, as does Weaver St. Gregory of Nyssa, Anabaptism, and the Creeds 71 St. Gregory of Nyssa, Anabaptism, and the Creeds 71 but with less nuance. See Thomas N. Finger, A Contemporary Anabaptist Theology: but with less nuance. See Thomas N. Finger, A Contemporary Anabaptist Theology: Biblical, Historical, Constructive, 330. Finger also acknowledges the correct chronology Biblical, Historical, Constructive, 330. Finger also acknowledges the correct chronology that anticipated the creedal formulations in the 16th-century Anabaptists and therefore the that anticipated the creedal formulations in the 16th-century Anabaptists and therefore the fusion of spirituality and theology. fusion of spirituality and theology.

Andrew P. Klager, a PhD candidate at the University of Glasgow, is Andrew P. Klager, a PhD candidate at the University of Glasgow, is evaluating sixteenth-century Anabaptist literary access to patristic sources, evaluating sixteenth-century Anabaptist literary access to patristic sources, with special attention to Balthasar Hubmaier. with special attention to Balthasar Hubmaier. Reflection Reflection

Dialogue of the Feet: Dialogue of the Feet: A Mennonite Sojourn Through Mindanao A Mennonite Sojourn Through Mindanao A Trip to Survey MCC’s Inter-faith Relationships in A Trip to Survey MCC’s Inter-faith Relationships in Mindanao’s Trouble Spots Mindanao’s Trouble Spots

Jon Rudy Jon Rudy

Mennonite Central Committee (MCC) volunteers cannot help but engage Mennonite Central Committee (MCC) volunteers cannot help but engage persons of other faiths when living and working in a religiously pluralistic persons of other faiths when living and working in a religiously pluralistic context. Often the most significant encounters happen in the humblest ways, context. Often the most significant encounters happen in the humblest ways, over a cup of tea. These little conversations accumulate significant relational over a cup of tea. These little conversations accumulate significant relational capital and run counter to growing religious antagonism and fracture evident capital and run counter to growing religious antagonism and fracture evident in so much of the world today. in so much of the world today. The Anabaptist tradition inculturates a biblical set of values that The Anabaptist tradition inculturates a biblical set of values that have a practical side to them when engaging the religious neighbors. These have a practical side to them when engaging the religious neighbors. These values make bridges, in turn creating space where conflict over ideology values make bridges, in turn creating space where conflict over ideology or resources has left little room for conversation. Through a relational or resources has left little room for conversation. Through a relational orientation, careful listening, incarnating Jesus’ love, honesty, and a belief orientation, careful listening, incarnating Jesus’ love, honesty, and a belief in transformation, amazing dialogical space is opened up. For MCC in the in transformation, amazing dialogical space is opened up. For MCC in the Southern Philippine context, these values have helped to span the gaps Southern Philippine context, these values have helped to span the gaps between peoples locked in decades-long violent conflict. between peoples locked in decades-long violent conflict. This is the story of a sojourn by five Mennonites who connected with This is the story of a sojourn by five Mennonites who connected with broad spectrum of MCC’s interfaith relationships on the Southern Philippine broad spectrum of MCC’s interfaith relationships on the Southern Philippine island of Mindanao. The reader will be introduced to some friends of MCC island of Mindanao. The reader will be introduced to some friends of MCC who are co-laborers in the field of inter-faith conversations, in order to who are co-laborers in the field of inter-faith conversations, in order to extract the underlying principles that draw Mennonites to those partners. extract the underlying principles that draw Mennonites to those partners. For the reader, then, these practical examples will form a dialogue of the For the reader, then, these practical examples will form a dialogue of the feet. feet.

I found myself standing in between two Catholic priests who have a well- I found myself standing in between two Catholic priests who have a well- known history of being at odds with each other over approaches to inter- known history of being at odds with each other over approaches to inter- faith dialogue. One has a center focusing on the spirituality of inter-faith faith dialogue. One has a center focusing on the spirituality of inter-faith A Mennonite Sojourn Through Mindanao 73 A Mennonite Sojourn Through Mindanao 73

dialogue. His approach is for people to retreat from the pressures of daily dialogue. His approach is for people to retreat from the pressures of daily life and find an inner peace in the quiet of reflection, thus opening the doors life and find an inner peace in the quiet of reflection, thus opening the doors of the heart to people of other faiths. The other priest is an activist who of the heart to people of other faiths. The other priest is an activist who has been in the thick of inter-faith tensions during some difficult years. He has been in the thick of inter-faith tensions during some difficult years. He advocates for dialogue to happen in the rough and tumble of life, getting advocates for dialogue to happen in the rough and tumble of life, getting one’s hands dirty with issues of justice and peace. Here was I, a Mennonite, one’s hands dirty with issues of justice and peace. Here was I, a Mennonite, standing between the two priests, knowing both and empathizing greatly standing between the two priests, knowing both and empathizing greatly with each philosophy. with each philosophy. Being an Anabaptist within the Mindanao mix is a strange and Being an Anabaptist within the Mindanao mix is a strange and wonderful gift. The intent is to connect that which is disconnected, moving wonderful gift. The intent is to connect that which is disconnected, moving into the empty space between two parties who are in conflict or bridging into the empty space between two parties who are in conflict or bridging the gulf between those who are not aware of each other. The paradigm of the gulf between those who are not aware of each other. The paradigm of “standing with” yet being a “bridge” symbolizes the MCC approach to “standing with” yet being a “bridge” symbolizes the MCC approach to inter-faith relations in the Philippines. This sojourn is representative of the inter-faith relations in the Philippines. This sojourn is representative of the tremendous relational capital built up over thirty years of MCC life and tremendous relational capital built up over thirty years of MCC life and work in Mindanao, as we have been the bridge. work in Mindanao, as we have been the bridge.

MCC in The Philippines: How Did We Get There? MCC in The Philippines: How Did We Get There? The Mennonite Central Committee has had two complete histories in The Mennonite Central Committee has had two complete histories in the Republic of the Philippines, a nation of more than 7,100 islands and the Republic of the Philippines, a nation of more than 7,100 islands and a population of 85 million people. The two periods of MCC presence, a population of 85 million people. The two periods of MCC presence, separated by 27 years, responded to different realities. The first time frame separated by 27 years, responded to different realities. The first time frame was post-World War II, spanning 1946 to 1950, when relief and development was post-World War II, spanning 1946 to 1950, when relief and development were needed. The work was mainly in the northern island of Luzon in the were needed. The work was mainly in the northern island of Luzon in the mountains, and took the form of medical and housing reconstruction. The mountains, and took the form of medical and housing reconstruction. The second block of history covers 1977 to 2005, when Mennonites stood in second block of history covers 1977 to 2005, when Mennonites stood in solidarity with Filipinos who were seeking justice under the repressive solidarity with Filipinos who were seeking justice under the repressive dictatorial regime of Ferdinand Marcos.1 Throughout this second period, dictatorial regime of Ferdinand Marcos.1 Throughout this second period, beginning from a base in Mindanao, MCCers rubbed shoulders with many beginning from a base in Mindanao, MCCers rubbed shoulders with many different expressions of Christianity and Islam. different expressions of Christianity and Islam. On a “presence/project” continuum, the MCC program in the On a “presence/project” continuum, the MCC program in the Philippines has been characterized by presence with Filipinos as they Philippines has been characterized by presence with Filipinos as they struggle for justice and peace in their communities. This has been done struggle for justice and peace in their communities. This has been done almost exclusively through seconding MCCers to organizations, whether almost exclusively through seconding MCCers to organizations, whether church or secular. The work itself has been dialogical. church or secular. The work itself has been dialogical. 74 The Conrad Grebel Review 74 The Conrad Grebel Review

It was at Mennonite World Conference in Zimbabwe in 2003 that I bumped It was at Mennonite World Conference in Zimbabwe in 2003 that I bumped into David Shenk as he was giving a short input session on Islam and into David Shenk as he was giving a short input session on Islam and dialogue with other faiths. His input was delightful, primarily because he dialogue with other faiths. His input was delightful, primarily because he peppered solid biblical and Anabaptist principles with stories of his lifelong peppered solid biblical and Anabaptist principles with stories of his lifelong vocation of engaging other faiths in dialogue. Since September 11, 2001, vocation of engaging other faiths in dialogue. Since September 11, 2001, he has focused primarily on engaging with Islam. I invited him to come to he has focused primarily on engaging with Islam. I invited him to come to Mindanao to visit some of the inter-faith partnerships MCC had nurtured Mindanao to visit some of the inter-faith partnerships MCC had nurtured over the years. That invitation was reinforced by Luke Schrock-Hurst, over the years. That invitation was reinforced by Luke Schrock-Hurst, former MCC Country Representative and Eastern Mennonite Missions former MCC Country Representative and Eastern Mennonite Missions (EMM) missionary working with the Integrated Mennonite Church (IMC) (EMM) missionary working with the Integrated Mennonite Church (IMC) of the Philippines. of the Philippines. Two other persons were invited on this Mindanao Sojourn in order Two other persons were invited on this Mindanao Sojourn in order to give them exposure for an ongoing Anabaptist presence in Mindanao. to give them exposure for an ongoing Anabaptist presence in Mindanao. Richard Rancap is the president of the IMC and is from Lumban, Laguna, Richard Rancap is the president of the IMC and is from Lumban, Laguna, Luzon Island of the Philippines. The IMC has only Mennonite churches in Luzon Island of the Philippines. The IMC has only Mennonite churches in Luzon at present but has expressed interest in church planting in Mindanao. Luzon at present but has expressed interest in church planting in Mindanao. Dann Pantoja, a former activist, is a Filipino who migrated to Canada Dann Pantoja, a former activist, is a Filipino who migrated to Canada twenty years ago during the height of the purges after the fall of Marcos. twenty years ago during the height of the purges after the fall of Marcos. Dann found his way to peace theology and is currently a member of Peace Dann found his way to peace theology and is currently a member of Peace Mennonite Church in Vancouver, BC.2 He has been engaged in an immersion Mennonite Church in Vancouver, BC.2 He has been engaged in an immersion and presence ministry among Muslims in Sultan Kudarat, Maguindanao and presence ministry among Muslims in Sultan Kudarat, Maguindanao to test the idea of a longer-term service to Muslim communities in the to test the idea of a longer-term service to Muslim communities in the Philippines. Philippines.

Religious and Historical Context Religious and Historical Context Muslims make up just five percent of the Filipino population,3 although Muslims make up just five percent of the Filipino population,3 although Islam first established a beachhead in the Sulu Archipelago in c. 1380 as part Islam first established a beachhead in the Sulu Archipelago in c. 1380 as part of its spread throughout Asia.4 The Sulu Sultanate was established in 1450 of its spread throughout Asia.4 The Sulu Sultanate was established in 1450 and is still seen by many Muslims as the legitimate governmental system and is still seen by many Muslims as the legitimate governmental system for Muslim Mindanao. The Spaniard Magellan arrived in the Philippines in for Muslim Mindanao. The Spaniard Magellan arrived in the Philippines in 1521 and claimed them for the Spanish King. The Spanish met Muslims in 1521 and claimed them for the Spanish King. The Spanish met Muslims in Mindanao and transferred the title “Moro” to these adherents of Mohammed Mindanao and transferred the title “Moro” to these adherents of Mohammed after the Moroccan Muslims-Moors who had occupied much of Spain for after the Moroccan Muslims-Moors who had occupied much of Spain for hundreds of years. What began as a pejorative term has been taken now by hundreds of years. What began as a pejorative term has been taken now by Mindanao Muslims as a term of pride: “Moro.” Mindanao Muslims as a term of pride: “Moro.” A Mennonite Sojourn Through Mindanao 75 A Mennonite Sojourn Through Mindanao 75

Spanish colonization didn’t begin until 1565, and the Catholic Church Spanish colonization didn’t begin until 1565, and the Catholic Church established a dominant presence. Today, 83 percent of Filipinos consider established a dominant presence. Today, 83 percent of Filipinos consider themselves Roman Catholic, with the Philippines having the third highest themselves Roman Catholic, with the Philippines having the third highest number of Catholics of any nation behind Brazil and Mexico. A quick scan number of Catholics of any nation behind Brazil and Mexico. A quick scan of urban and rural areas reveals a large number of churches and Roman of urban and rural areas reveals a large number of churches and Roman Catholic institutions.5 While Catholics come in many shapes and sizes, Catholic institutions.5 While Catholics come in many shapes and sizes, MCCers have tended to gravitate toward orders with members sharing the MCCers have tended to gravitate toward orders with members sharing the values of working with the poor, speaking to injustice, and building peace. values of working with the poor, speaking to injustice, and building peace. The Spanish were unable to subdue the Mindanao Moros during their The Spanish were unable to subdue the Mindanao Moros during their colonization, and when the Americans took over Spanish territory at the colonization, and when the Americans took over Spanish territory at the end of the Spanish/American War in 1898, the Philippine Islands became end of the Spanish/American War in 1898, the Philippine Islands became a US colony. Through a combination of hard power (superior firepower) a US colony. Through a combination of hard power (superior firepower) and soft power (education and treaties), the Americans drew the Moros into and soft power (education and treaties), the Americans drew the Moros into agreements that eventually contained their influence to a few select areas of agreements that eventually contained their influence to a few select areas of Mindanao. Through the policy of giving land to Christian settlers from the Mindanao. Through the policy of giving land to Christian settlers from the northern islands of Luzon and the Visayas, first by the Americans and later northern islands of Luzon and the Visayas, first by the Americans and later by Filipino policy set by the Manila aristocracy, the Moro populations were by Filipino policy set by the Manila aristocracy, the Moro populations were diluted and made minorities in their own homelands. diluted and made minorities in their own homelands. This migration from the northern “Christianized” populations caused This migration from the northern “Christianized” populations caused no great conflict at first. The Muslim inhabitants welcomed new neighbors no great conflict at first. The Muslim inhabitants welcomed new neighbors and even gave them land nearby. But wiser to the ways of imported laws and and even gave them land nearby. But wiser to the ways of imported laws and statutes, the Christians registered their land and gobbled up vast tracts of statutes, the Christians registered their land and gobbled up vast tracts of property, displacing those who welcomed them in the first place. Animosity property, displacing those who welcomed them in the first place. Animosity between Christian settlers and Moro inhabitants reached a peak when, between Christian settlers and Moro inhabitants reached a peak when, fueled by third force terror and vigilante groups, executions, destruction, fueled by third force terror and vigilante groups, executions, destruction, and displacement became a state tool under President Marcos’s tyrannical and displacement became a state tool under President Marcos’s tyrannical rule in the 1970s and ’80s. While there are still elderly people around who rule in the 1970s and ’80s. While there are still elderly people around who remember living peaceably among their religiously different neighbors, remember living peaceably among their religiously different neighbors, younger Muslims know only war and displacement in Mindanao. younger Muslims know only war and displacement in Mindanao.

We left early in two cars to travel the road from Cotabato to Marawi City. We left early in two cars to travel the road from Cotabato to Marawi City. The day sprang up sunny and the sky was cloudless. Winding up the road The day sprang up sunny and the sky was cloudless. Winding up the road outside of Cotabato, the beauty of the physical landscape belies the reality outside of Cotabato, the beauty of the physical landscape belies the reality that this area was depopulated during the 2000 “all-out war” declared by that this area was depopulated during the 2000 “all-out war” declared by President Estrada of the Philippines. The Armed Forces of the Philippines President Estrada of the Philippines. The Armed Forces of the Philippines 76 The Conrad Grebel Review 76 The Conrad Grebel Review

(AFP) over-ran the Islamic Center at Camp Abubakar, a site for Muslim (AFP) over-ran the Islamic Center at Camp Abubakar, a site for Muslim separatists pressing for an Islamic state in Mindanao, the Moro Islamic separatists pressing for an Islamic state in Mindanao, the Moro Islamic Liberation Front (MILF). Painful atrocities, like the AFP eating pork and Liberation Front (MILF). Painful atrocities, like the AFP eating pork and drinking beer in the main mosque, are still fresh in the Moro psyche. drinking beer in the main mosque, are still fresh in the Moro psyche. Passing the turn-off to Camp Abubakar reminded me that the people Passing the turn-off to Camp Abubakar reminded me that the people of this part of Mindanao face prejudice aimed at them for their Islamic roots. of this part of Mindanao face prejudice aimed at them for their Islamic roots. An occasional armored personnel carrier or truckload of soldiers, and the An occasional armored personnel carrier or truckload of soldiers, and the numerous military detachments dug into the side of the road, were reminders numerous military detachments dug into the side of the road, were reminders that the area is still heavily militarized. In recent years this stretch of road that the area is still heavily militarized. In recent years this stretch of road has seen many kidnappings and car-jackings, and it is not recommended to has seen many kidnappings and car-jackings, and it is not recommended to foreigners. Warned that our convoy would not be making any stops, we were foreigners. Warned that our convoy would not be making any stops, we were surprised when our two dark-tinted-window vehicles halted on the shores surprised when our two dark-tinted-window vehicles halted on the shores of Lake Dapao in Borug for a sight-seeing stop. Further along we took a of Lake Dapao in Borug for a sight-seeing stop. Further along we took a break to eat lunch at a restaurant at the southeast end of Lake Marawi. I break to eat lunch at a restaurant at the southeast end of Lake Marawi. I was amazed that, in a place with such a bad reputation among westerners, was amazed that, in a place with such a bad reputation among westerners, we could walk freely and were shown gracious hospitality by local people we could walk freely and were shown gracious hospitality by local people who knew we were foreigners, outsiders. who knew we were foreigners, outsiders.

Father Bert: Living Catholic Faith as Reconciliation Father Bert: Living Catholic Faith as Reconciliation Maguindanao province of Mindanao is the epicenter of displacement from Maguindanao province of Mindanao is the epicenter of displacement from a series of wars since the 1970s. Our destination was the Immaculate a series of wars since the 1970s. Our destination was the Immaculate Conception Parish in the town of Pikit to meet with Father Bert Layson, an Conception Parish in the town of Pikit to meet with Father Bert Layson, an unassuming Catholic priest usually found in a tank top, short pants, and flip- unassuming Catholic priest usually found in a tank top, short pants, and flip- flops. He began his personal journey to inter-faith transformation by telling flops. He began his personal journey to inter-faith transformation by telling us about being assigned to the remote, predominantly Muslim Philippine us about being assigned to the remote, predominantly Muslim Philippine island of Jolo in the Sulu Archipelago as a new priest, “because he was island of Jolo in the Sulu Archipelago as a new priest, “because he was naughty” as he describes it. For nine years he served on this small remote naughty” as he describes it. For nine years he served on this small remote island of 4,000 Christians in the midst of 600,000 Muslims. island of 4,000 Christians in the midst of 600,000 Muslims. During this time two things happened to shape his attitude towards During this time two things happened to shape his attitude towards the work of the Catholic Church and more specifically his order, the Oblates the work of the Catholic Church and more specifically his order, the Oblates of Mary Immaculate (OMI). First a destitute man approached him for aid, of Mary Immaculate (OMI). First a destitute man approached him for aid, which he refused to offer, saying it was the government’s responsibility. Six which he refused to offer, saying it was the government’s responsibility. Six months later Father Bert, after reflecting on the words of Jesus in Matthew months later Father Bert, after reflecting on the words of Jesus in Matthew 25, “Whatever you have done to the least of these, you have done to me,” had 25, “Whatever you have done to the least of these, you have done to me,” had a vision on retreat of this destitute man’s face and Jesus’ face interchanged. a vision on retreat of this destitute man’s face and Jesus’ face interchanged. He realized he had failed this man and Jesus. He realized he had failed this man and Jesus. A Mennonite Sojourn Through Mindanao 77 A Mennonite Sojourn Through Mindanao 77

The second formational event occurred when, after nine years in The second formational event occurred when, after nine years in this Jolo parish, his beloved bishop was martyred. Father Bert began to this Jolo parish, his beloved bishop was martyred. Father Bert began to hate Muslims for this act. But after a transfer to the Pikit Parish in Central hate Muslims for this act. But after a transfer to the Pikit Parish in Central Mindanao, and an almost immediate crisis of massive displacement of the Mindanao, and an almost immediate crisis of massive displacement of the Muslim communities surrounding his parish due to war, his attitude changed. Muslim communities surrounding his parish due to war, his attitude changed. “When you hear mothers crying and see families displaced, you don’t ask “When you hear mothers crying and see families displaced, you don’t ask if they are Muslims or Christians,” he mused. So he set about providing if they are Muslims or Christians,” he mused. So he set about providing relief to uprooted people, who were mostly Muslims, in his parish during relief to uprooted people, who were mostly Muslims, in his parish during four major displacements from 1997 on (1997, 2000, 2001, 2003). He says four major displacements from 1997 on (1997, 2000, 2001, 2003). He says that “helping the poor is not a matter of choice for Christians, it’s a social that “helping the poor is not a matter of choice for Christians, it’s a social responsibility.” responsibility.” Through his humble service to the displaced in his parish, Father Bert Through his humble service to the displaced in his parish, Father Bert has proven that he holds the basic principle of dialogue, which is “the belief has proven that he holds the basic principle of dialogue, which is “the belief in the basic goodness of every person, that is, the goodness of God.” He in the basic goodness of every person, that is, the goodness of God.” He sees dialogue as “an integral part of the evangelism of the Church,” not in a sees dialogue as “an integral part of the evangelism of the Church,” not in a narrow soul-winning way but in a holistic demonstration that “the Kingdom narrow soul-winning way but in a holistic demonstration that “the Kingdom of God is bigger than the Church.” When asked how his mission is received of God is bigger than the Church.” When asked how his mission is received by his fellow OMI priests, he laughs and says, “It’s difficult for priests by his fellow OMI priests, he laughs and says, “It’s difficult for priests to transcend their biases.” Indeed, Father Bert works tirelessly to change to transcend their biases.” Indeed, Father Bert works tirelessly to change Catholic altitudes toward Muslims among his parishioners, by crossing Catholic altitudes toward Muslims among his parishioners, by crossing social and religious boundaries and even by putting himself in harm’s way social and religious boundaries and even by putting himself in harm’s way on the front lines of war in pursuit of peace. on the front lines of war in pursuit of peace.

I have made central Mindanao the focus on my work in the Philippines. I have made central Mindanao the focus on my work in the Philippines. Nearly two years prior to our Mennonite delegation visiting Father Bert, Nearly two years prior to our Mennonite delegation visiting Father Bert, I was sitting under the trees with fighters from the Muslim secessionist I was sitting under the trees with fighters from the Muslim secessionist movement, the MILF. I was with a group investigating breeches of the movement, the MILF. I was with a group investigating breeches of the ceasefire between the MILF and the government. The MILF commander of ceasefire between the MILF and the government. The MILF commander of the 105th unit and four field commanders were taking our questions. They the 105th unit and four field commanders were taking our questions. They quite freely stated that they “wanted peace” and indicated that they wouldn’t quite freely stated that they “wanted peace” and indicated that they wouldn’t make any provocation because “It’s our people who get hurt when there is make any provocation because “It’s our people who get hurt when there is a skirmish.” “This is our land, our back yard,” declared the commander a skirmish.” “This is our land, our back yard,” declared the commander while sweeping his hand toward the beautiful rice fields, coconut groves, while sweeping his hand toward the beautiful rice fields, coconut groves, and bush land around us. “Why would we want war?” he asked. Good and bush land around us. “Why would we want war?” he asked. Good question, I thought later. question, I thought later. 78 The Conrad Grebel Review 78 The Conrad Grebel Review

The Mindanao conflict, while looking religious, has its roots in land The Mindanao conflict, while looking religious, has its roots in land grabbing, resource stealing, and unjust treatment of the original inhabitants. grabbing, resource stealing, and unjust treatment of the original inhabitants. Differences in religion are convenient places for the powerful to hang their Differences in religion are convenient places for the powerful to hang their prejudice while they exploit the conflict for their own ends. Part of any long- prejudice while they exploit the conflict for their own ends. Part of any long- term solution to the conflict is education about the real cause of conflict. term solution to the conflict is education about the real cause of conflict.

Southern Christian College: Global Education for Service Southern Christian College: Global Education for Service Southern Christian College (SCC) in Midsayap is a United Church of the Southern Christian College (SCC) in Midsayap is a United Church of the Philippines (UCCP) college committed to providing a global education to Philippines (UCCP) college committed to providing a global education to its students. As one of the larger denominations of Protestants, who make its students. As one of the larger denominations of Protestants, who make up nine percent of the population, its creative and visionary leadership have up nine percent of the population, its creative and visionary leadership have come from Dr. Erlinda Senturias. After having lived for years in Geneva come from Dr. Erlinda Senturias. After having lived for years in Geneva working for the World Council of Churches, she returned to contribute working for the World Council of Churches, she returned to contribute toward development in Mindanao. Her commitment to nonviolent solutions toward development in Mindanao. Her commitment to nonviolent solutions for conflict includes helping to shape students’ worldviews in ways that for conflict includes helping to shape students’ worldviews in ways that include inter-faith awareness and interaction. include inter-faith awareness and interaction. Students attending SCC are required to do some cross-cultural Students attending SCC are required to do some cross-cultural education through interaction with the tri-peoples6 in Mindanao: Lumad education through interaction with the tri-peoples6 in Mindanao: Lumad (indigenous), Muslims, and Christian settlers. Other SCC programs include (indigenous), Muslims, and Christian settlers. Other SCC programs include an annual Summer Institute for Peace and Sustainable Development an annual Summer Institute for Peace and Sustainable Development Motivators (SIPDM), which was going on as we visited. This program Motivators (SIPDM), which was going on as we visited. This program brings ten youth from each of the tri-peoples together for education in peace, brings ten youth from each of the tri-peoples together for education in peace, history, and peace building. Interacting for a month, these young people history, and peace building. Interacting for a month, these young people forge friendships that transcend their diverse backgrounds and the prejudice forge friendships that transcend their diverse backgrounds and the prejudice inherent to this diversity. inherent to this diversity. Our Mennonite delegation had several occasions to interact with SCC Our Mennonite delegation had several occasions to interact with SCC students, faculty, and the SIPDM youth. It is impressive how SCC has taken students, faculty, and the SIPDM youth. It is impressive how SCC has taken the dynamic context of its location and used it for a learning laboratory, one the dynamic context of its location and used it for a learning laboratory, one that engages local problems and challenges from a global perspective. that engages local problems and challenges from a global perspective. SIPDM participants used “a Culture of Peace” (COP) as the paradigm SIPDM participants used “a Culture of Peace” (COP) as the paradigm for their dialogue framework. When quizzed about what constitutes a COP, for their dialogue framework. When quizzed about what constitutes a COP, respondents varied in their answers. Some said that it is the “absence of respondents varied in their answers. Some said that it is the “absence of colonization and oppression (neo-colonization from Manila) or a respect colonization and oppression (neo-colonization from Manila) or a respect for others, dialogue, justice, and pursuing diplomatic solutions to conflict.” for others, dialogue, justice, and pursuing diplomatic solutions to conflict.” Some recognized that a COP is inner peace. “You have peace when you Some recognized that a COP is inner peace. “You have peace when you A Mennonite Sojourn Through Mindanao 79 A Mennonite Sojourn Through Mindanao 79 don’t respond back to injustice with aggression.” When asked “How do don’t respond back to injustice with aggression.” When asked “How do Maguindanaoan Muslims forgive as a community?,” the response was that Maguindanaoan Muslims forgive as a community?,” the response was that in Islam, adherents follow the leader; if the leader forgives, the whole group in Islam, adherents follow the leader; if the leader forgives, the whole group will. “Allah says, ‘I love people who forgive,’” we were told. will. “Allah says, ‘I love people who forgive,’” we were told. For Muslims, though, a simple acknowledgment of wrongs, such as For Muslims, though, a simple acknowledgment of wrongs, such as land grabbing by the Manila elite during the Marcos years, would go a long land grabbing by the Manila elite during the Marcos years, would go a long way. “We are not asking for all our lands back,” said one Muslim youth way. “We are not asking for all our lands back,” said one Muslim youth leader. However, a Lumad community leader reminded the group that “one leader. However, a Lumad community leader reminded the group that “one reason we lost our lands was from forgiveness and hospitality. Forgiveness reason we lost our lands was from forgiveness and hospitality. Forgiveness is a tangible/concrete expression [of a] restored relationship.” His meaning is a tangible/concrete expression [of a] restored relationship.” His meaning was that their graciousness had been taken advantage of. was that their graciousness had been taken advantage of. Our Mennonite group was probing topics rarely raised by Our Mennonite group was probing topics rarely raised by foreigners involved in the peace process, forgiveness and reconciliation. foreigners involved in the peace process, forgiveness and reconciliation. Correspondence long after this trip from someone in our discussions who Correspondence long after this trip from someone in our discussions who personally experienced loss from war affirmed probing these aspects: personally experienced loss from war affirmed probing these aspects: It was nice having your group during my summer class for It was nice having your group during my summer class for a round table dialogue. I won’t forget the inspiring thoughts a round table dialogue. I won’t forget the inspiring thoughts shared that “every time we have sufferings and pains, let’s ask shared that “every time we have sufferings and pains, let’s ask Jesus to remove that spear in our backs,” and I asked, “How Jesus to remove that spear in our backs,” and I asked, “How many times shall we ask Jesus to remove the spear, given many times shall we ask Jesus to remove the spear, given the dynamics of conflicts here in Mindanao?” It was a very the dynamics of conflicts here in Mindanao?” It was a very emotional environment of dialogue that we had. I treasure that emotional environment of dialogue that we had. I treasure that encounter in my heart.7 encounter in my heart.7

Muslim-Christian Friendship Produces Fruits of Peace Muslim-Christian Friendship Produces Fruits of Peace One fruitful inter-faith friendship that began during this Mennonite trip was One fruitful inter-faith friendship that began during this Mennonite trip was between Dann Pantoja and Ustadz A.M. who works full time as director for between Dann Pantoja and Ustadz A.M. who works full time as director for a Mindanao university in its Muslim-Christian relations initiative. As Dann a Mindanao university in its Muslim-Christian relations initiative. As Dann wrote later,8 “Our friendship began when the delegation met [Ustadz A. M., wrote later,8 “Our friendship began when the delegation met [Ustadz A. M., who is like a reverend among Muslims because he confidently quotes the who is like a reverend among Muslims because he confidently quotes the Qur’an in Arabic whenever we exchange theological ideas]. Qur’an in Arabic whenever we exchange theological ideas]. He told me that his job and his mission used to put him and his He told me that his job and his mission used to put him and his family in a very fragile situation in the midst of his Muslim community. But family in a very fragile situation in the midst of his Muslim community. But he believes in peace, so he risked his life and the safety of his family. He he believes in peace, so he risked his life and the safety of his family. He regularly brings Muslim youth leaders on the university campus to talk with regularly brings Muslim youth leaders on the university campus to talk with 80 The Conrad Grebel Review 80 The Conrad Grebel Review

Christian and Lumad youth leaders. The people in his region saw positive Christian and Lumad youth leaders. The people in his region saw positive changes in the lives of their young people. Now, his Muslim community changes in the lives of their young people. Now, his Muslim community trusts and supports him, and protects him and his family. This developing trusts and supports him, and protects him and his family. This developing Muslim-Christian friendship “exemplifies the divinely-arranged trust Muslim-Christian friendship “exemplifies the divinely-arranged trust preparation among the hearts and minds of many Muslim religious leaders preparation among the hearts and minds of many Muslim religious leaders in Mindanao,” commented Dann. in Mindanao,” commented Dann.

The Mennonite delegation was invited to visit the community where Dann The Mennonite delegation was invited to visit the community where Dann had been doing his immersion live-in during the previous months. The had been doing his immersion live-in during the previous months. The group paid a courtesy call to the mayor, Datu M., who, through a position of group paid a courtesy call to the mayor, Datu M., who, through a position of strength, has kept the peace in his town all through the last ten violent years. strength, has kept the peace in his town all through the last ten violent years. After walking the gauntlet of machine-gun-wielding military security forces After walking the gauntlet of machine-gun-wielding military security forces bristling with grenade launchers, we were welcomed us into his office. bristling with grenade launchers, we were welcomed us into his office. Dann Pantoja gave an example of Datu M.’s wisdom in strength by Dann Pantoja gave an example of Datu M.’s wisdom in strength by telling the story of how Datu M. ended a brewing rido (an inter-clan revenge telling the story of how Datu M. ended a brewing rido (an inter-clan revenge feud) right in his office. Two families had come to him because family B had feud) right in his office. Two families had come to him because family B had killed someone from family A. The mayor asked if family A was going to kill killed someone from family A. The mayor asked if family A was going to kill someone from family B in revenge. They answered an enthusiastic “yes.” someone from family B in revenge. They answered an enthusiastic “yes.” Then the mayor asked family B, “If family A kills one of yours, will you Then the mayor asked family B, “If family A kills one of yours, will you kill one of theirs?” “Of course,” family B responded. The mayor said, “Each kill one of theirs?” “Of course,” family B responded. The mayor said, “Each of you choose one to be killed, right here and now, so that this ends.” The of you choose one to be killed, right here and now, so that this ends.” The families came to their senses and realized the futility of revenge. However, families came to their senses and realized the futility of revenge. However, “It was only in the presence of the mayor’s overwhelming firepower that “It was only in the presence of the mayor’s overwhelming firepower that this kind of settlement could take place,” said Dann. “The mayor told me this kind of settlement could take place,” said Dann. “The mayor told me there would be lots of killing when I die,” as his overwhelming firepower there would be lots of killing when I die,” as his overwhelming firepower that keeps rido in check will no longer be a deterrent to violence. that keeps rido in check will no longer be a deterrent to violence. In the midst of this kind of political and social reality, a simple prayer In the midst of this kind of political and social reality, a simple prayer opened up space that all the force at the disposal of the mayor could not opened up space that all the force at the disposal of the mayor could not open. Ustadz A.M. from SCC was invited into the meeting with Datu M. open. Ustadz A.M. from SCC was invited into the meeting with Datu M. After the introduction formalities, both David Shenk and Ustadz A.M. After the introduction formalities, both David Shenk and Ustadz A.M. prayed for Datu M. Because of that prayer, Dann said he prayed for Datu M. Because of that prayer, Dann said he felt the respect of Datu M. and his support [for] my involvement felt the respect of Datu M. and his support [for] my involvement with the Muslim youth group of his town. He kept mentioning with the Muslim youth group of his town. He kept mentioning me and that prayer event before his fellow municipal leaders. me and that prayer event before his fellow municipal leaders. Because of that, my relationship with the town folks grew deeper. Because of that, my relationship with the town folks grew deeper. A Mennonite Sojourn Through Mindanao 81 A Mennonite Sojourn Through Mindanao 81

You see, I planned and carefully tried to build trust between me You see, I planned and carefully tried to build trust between me and the Muslims, and it worked quite okay. But what happened and the Muslims, and it worked quite okay. But what happened through this unplanned prayer of David Shenk and [Datu A.M.] through this unplanned prayer of David Shenk and [Datu A.M.] is something beyond what I could have imagined – a DEEPER is something beyond what I could have imagined – a DEEPER TRUST from a Transcendent Source began! Thus, I expect more TRUST from a Transcendent Source began! Thus, I expect more unplanned, divinely-provided trust-building events for me and unplanned, divinely-provided trust-building events for me and the peace building teams who would come after me.9 the peace building teams who would come after me.9

“Is there something hidden in your presence here among Muslims?” Haron “Is there something hidden in your presence here among Muslims?” Haron Al Rasheed asked us point blank. Datu B. chimed in: “A sword in one hand Al Rasheed asked us point blank. Datu B. chimed in: “A sword in one hand and Bible in another is what destroyed [the community] in Maguindanao. and Bible in another is what destroyed [the community] in Maguindanao. When we see white people, the first thing that pops into our minds is religious When we see white people, the first thing that pops into our minds is religious imperialism,” since this has been so much of their history with Christians. imperialism,” since this has been so much of their history with Christians. From those sour encounters “we [Bangsamoro] are looked upon as bandits From those sour encounters “we [Bangsamoro] are looked upon as bandits and robbers by Filipino historians.” “As a Christian, there are three big and robbers by Filipino historians.” “As a Christian, there are three big mistakes to keep in mind,” said Ibrahim Bolono. “Betrayal to your purpose mistakes to keep in mind,” said Ibrahim Bolono. “Betrayal to your purpose to God, betrayal to yourself, betrayal to neighbors.” These honest words to God, betrayal to yourself, betrayal to neighbors.” These honest words were a gift from friends to challenge us to transparency and integrity in our were a gift from friends to challenge us to transparency and integrity in our intentions and actions. intentions and actions.

Evangelicals Reaching Out to Religious Neighbors Evangelicals Reaching Out to Religious Neighbors With regard to their religious neighbors, evangelicals often resort to one With regard to their religious neighbors, evangelicals often resort to one of two extremes. As in many parts of the world, some of the Philippine of two extremes. As in many parts of the world, some of the Philippine evangelical community uses cloaked language and aliases to move into evangelical community uses cloaked language and aliases to move into Muslim areas for covert evangelism. They take on “tent making” roles with Muslim areas for covert evangelism. They take on “tent making” roles with the clandestine motivation of converting Muslims to Christianity. So, while the clandestine motivation of converting Muslims to Christianity. So, while some evangelicals are in the undercover conversion business, many who some evangelicals are in the undercover conversion business, many who live as religious minorities develop a “circle the wagon” mentality. live as religious minorities develop a “circle the wagon” mentality. When the church develops a myopic, survival-oriented, inward When the church develops a myopic, survival-oriented, inward focus, it becomes oblivious and unconcerned about the welfare of religious focus, it becomes oblivious and unconcerned about the welfare of religious majority around them, as if it’s waiting to be recognized or validated before majority around them, as if it’s waiting to be recognized or validated before reaching out to its religious neighbors.10 A “don’t care,” or worse, “they had reaching out to its religious neighbors.10 A “don’t care,” or worse, “they had it coming” attitude during times of strife communicates a distorted picture it coming” attitude during times of strife communicates a distorted picture of the Gospel message. of the Gospel message. 82 The Conrad Grebel Review 82 The Conrad Grebel Review

In the coastal city of Cotabato, our delegation met with the staff of Al In the coastal city of Cotabato, our delegation met with the staff of Al Hayat,11 a Christian NGO seeking a third way between covert evangelism Hayat,11 a Christian NGO seeking a third way between covert evangelism and outrightly ignoring their religious neighbors. Of Cotabato City’s 200,000 and outrightly ignoring their religious neighbors. Of Cotabato City’s 200,000 population, only an estimated one percent is evangelical Christian. Most population, only an estimated one percent is evangelical Christian. Most churches are small and stagnant in growth, and make very minimal effort churches are small and stagnant in growth, and make very minimal effort in reaching out to their Muslim neighbors. In this environment, Al Hayat in reaching out to their Muslim neighbors. In this environment, Al Hayat staff feel very lonely in their work and unsupported by evangelical church staff feel very lonely in their work and unsupported by evangelical church hierarchy. One of their programs is a Three-Year Peace and Development hierarchy. One of their programs is a Three-Year Peace and Development Project, in which they partner with five of the estimated forty protestant/ Project, in which they partner with five of the estimated forty protestant/ evangelical churches in the city to do ministries of compassion. They offer evangelical churches in the city to do ministries of compassion. They offer community organizing, development strategies, and peace building in five community organizing, development strategies, and peace building in five barangays12 in Cotabato. barangays12 in Cotabato. It wasn’t easy for Al Hayat community organizers at the start to gain It wasn’t easy for Al Hayat community organizers at the start to gain acceptance in the barangays, since the communities feared being the object acceptance in the barangays, since the communities feared being the object of conversion efforts. As the communities learned to trust Al Hayat staff, and of conversion efforts. As the communities learned to trust Al Hayat staff, and gained from their training in leadership and transformation, Christian acts of gained from their training in leadership and transformation, Christian acts of service gave these people new and creative tools for addressing inter-clan service gave these people new and creative tools for addressing inter-clan feuds, among other situations. When asked about the spiritual foundations of feuds, among other situations. When asked about the spiritual foundations of their quest for peacemaking, an Al Hayat program staff member answered, their quest for peacemaking, an Al Hayat program staff member answered, “We show love.” “We show love.” A pastor, a partner in the peace program, sees the role of the church A pastor, a partner in the peace program, sees the role of the church as “bringing Jesus to the community, not the people to the church.” He as “bringing Jesus to the community, not the people to the church.” He continued, “God has the power to transform. We share the Gospel through continued, “God has the power to transform. We share the Gospel through deeds.” In going to Muslim communities that make up part of Cotabato City, deeds.” In going to Muslim communities that make up part of Cotabato City, the pastor has been continually “surprised by hospitality” and says “we have the pastor has been continually “surprised by hospitality” and says “we have tasted the goodness of what the communities have to offer.” He himself is a tasted the goodness of what the communities have to offer.” He himself is a product of an exposure trip organized by Al Hayat in attempt to dismantle product of an exposure trip organized by Al Hayat in attempt to dismantle the prejudice of pastors toward these communities, and to give them a first- the prejudice of pastors toward these communities, and to give them a first- hand look at the communities where they have church volunteers. hand look at the communities where they have church volunteers.

I met with N.C., an evangelical church leader, late one night at a coffee shop. I met with N.C., an evangelical church leader, late one night at a coffee shop. He lamented to me that the Philippine evangelical leadership and mission He lamented to me that the Philippine evangelical leadership and mission community had received a series of threats by a zealous Muslim. He had community had received a series of threats by a zealous Muslim. He had heard about the Christian Peacemaker Team approach of working inter- heard about the Christian Peacemaker Team approach of working inter- faith in Iraq, and sought out MCC for resources to help him deal with this faith in Iraq, and sought out MCC for resources to help him deal with this A Mennonite Sojourn Through Mindanao 83 A Mennonite Sojourn Through Mindanao 83 kind of conflict. He had a desire to seek out ways to redemptively address kind of conflict. He had a desire to seek out ways to redemptively address this situation. I sent him a stack of peace building materials, especially the this situation. I sent him a stack of peace building materials, especially the Mennonite Conciliation Handbook, which contains a significant section on Mennonite Conciliation Handbook, which contains a significant section on the Christian theological basis for conciliation. He later thanked me and the Christian theological basis for conciliation. He later thanked me and indicated that the materials were helpful as he was being called to mediate indicated that the materials were helpful as he was being called to mediate a contentious conflict situation. a contentious conflict situation. Likewise, I was approached by a Muslim religious leader who Likewise, I was approached by a Muslim religious leader who expressed a desire for any materials in Arabic that would validate his expressed a desire for any materials in Arabic that would validate his working at peace. “My ideas for peace will gain much more respect if the working at peace. “My ideas for peace will gain much more respect if the materials I use and disseminate are in Arabic.” I supplied him with a copy materials I use and disseminate are in Arabic.” I supplied him with a copy of an Arabic Conflict Resolution Manual that MCC Jordan sponsored for of an Arabic Conflict Resolution Manual that MCC Jordan sponsored for translation. translation.

Our Mennonite delegation visited Alim M.13 in a restaurant in downtown Our Mennonite delegation visited Alim M.13 in a restaurant in downtown Marawi City to hear a truly inspirational story of how he tries to promote Marawi City to hear a truly inspirational story of how he tries to promote peace building among his fellow Muslims. “Shifting from violence to peace building among his fellow Muslims. “Shifting from violence to nonviolence is difficult, because any little deviation from armed struggle nonviolence is difficult, because any little deviation from armed struggle is seen as a betrayal of the cause which many Maranaos14 have died for in is seen as a betrayal of the cause which many Maranaos14 have died for in the decades of struggle [against colonial powers]. Many believe the only the decades of struggle [against colonial powers]. Many believe the only solution is war.” solution is war.” As an Islamic scholar, Alim M. garners respect within his Islamic As an Islamic scholar, Alim M. garners respect within his Islamic community. But his stand on peace has put that esteem in jeopardy. “I was community. But his stand on peace has put that esteem in jeopardy. “I was banned in many mosques when I started this thing (peace building among banned in many mosques when I started this thing (peace building among Muslims). I need your (Mennonite) support. The Muslim peace movement Muslims). I need your (Mennonite) support. The Muslim peace movement needs Mennonite encouragement.” MCC sponsored him to Eastern needs Mennonite encouragement.” MCC sponsored him to Eastern Mennonite University’s Summer Peacebuilding Institute. Mennonite University’s Summer Peacebuilding Institute. Through being a member of the Bishop Ulama Conference (BUC), Through being a member of the Bishop Ulama Conference (BUC), Alim M. is part of a movement of Mindanao religious leaders and intellectuals Alim M. is part of a movement of Mindanao religious leaders and intellectuals who are reshaping religiously prejudicial attitudes. The BUC started as a who are reshaping religiously prejudicial attitudes. The BUC started as a forum in 1996 to discuss wide-ranging issues from theology to the security forum in 1996 to discuss wide-ranging issues from theology to the security of Muslims and Christians in each other’s areas. of Muslims and Christians in each other’s areas. Alim M. cites three practical outcomes of the BUC over the years. Alim M. cites three practical outcomes of the BUC over the years. First, people realize religion has little to do with Mindanao’s problems. First, people realize religion has little to do with Mindanao’s problems. Second, the BUC is a venue where issues are vented so as to present Second, the BUC is a venue where issues are vented so as to present government with a unified voice for influencing its decisions. “We can urge government with a unified voice for influencing its decisions. “We can urge 84 The Conrad Grebel Review 84 The Conrad Grebel Review the government not to use force to solve security problems like kidnapping,” the government not to use force to solve security problems like kidnapping,” Alim M. comments. Third, the youth can be brought into similar assemblies. Alim M. comments. Third, the youth can be brought into similar assemblies. He warns, “We cannot rely on the government to sustain our attitude of good He warns, “We cannot rely on the government to sustain our attitude of good relations. We have to devise many NGOs to bring this to a lower level of the relations. We have to devise many NGOs to bring this to a lower level of the common people all over Mindanao and the Philippines.” common people all over Mindanao and the Philippines.” Reflecting on his peacebuilding strategy, Alim M. says that “we Reflecting on his peacebuilding strategy, Alim M. says that “we are telling government what we want to tell them without violence. Our are telling government what we want to tell them without violence. Our friends in the jungle are speaking with arms. Conflict is part of nature, friends in the jungle are speaking with arms. Conflict is part of nature, but we can resolve problems peacefully without using arms.” Gradually, but we can resolve problems peacefully without using arms.” Gradually, he says, “people are recognizing that even through an individual Muslim he says, “people are recognizing that even through an individual Muslim and Christian have a fight, it’s not between their respective Muslim and and Christian have a fight, it’s not between their respective Muslim and Christian communities.” Christian communities.”

I gained a new revelation on this sojourn that I had made the idea of Christian I gained a new revelation on this sojourn that I had made the idea of Christian community too complex. Our delegation of five had evening debriefings community too complex. Our delegation of five had evening debriefings from the interactions of the day. As we traveled, discussed, worshiped, and from the interactions of the day. As we traveled, discussed, worshiped, and prayed together, our group of five became a community for the ten days we prayed together, our group of five became a community for the ten days we were together. Christ’s assertion in Matthew 18:20, “Where two or three are were together. Christ’s assertion in Matthew 18:20, “Where two or three are gathered in my name, I am there among them,” became scripture incarnate gathered in my name, I am there among them,” became scripture incarnate for us. We were living on the cutting edge of faith during this trip, trusting for us. We were living on the cutting edge of faith during this trip, trusting God and our friends for discernment at each step. This kind of temporary, God and our friends for discernment at each step. This kind of temporary, task-oriented community can be transformational, I discovered, when set in task-oriented community can be transformational, I discovered, when set in the rich context of inter-faith discussions. the rich context of inter-faith discussions.

Silsilah: Inter-faith Conversations as Personal Transformation Silsilah: Inter-faith Conversations as Personal Transformation On the extreme western tip of the mainland of Mindanao Island is a town On the extreme western tip of the mainland of Mindanao Island is a town called Zamboanga, the site of recent large US/Filipino joint military called Zamboanga, the site of recent large US/Filipino joint military operations in the war on terror. By contrast, this city is also host to a quiet operations in the war on terror. By contrast, this city is also host to a quiet calling for peaceful inter-faith conversations through the work of Father calling for peaceful inter-faith conversations through the work of Father Sebastiano D’Ambra, PIME [Pontifical Institute for Foreign Missions], who Sebastiano D’Ambra, PIME [Pontifical Institute for Foreign Missions], who started the Silsilah dialogue movement. Silsilah, literally “chain” or “link” started the Silsilah dialogue movement. Silsilah, literally “chain” or “link” in Arabic, aims to foster a dialogue of life where Muslims and Christians in Arabic, aims to foster a dialogue of life where Muslims and Christians live among each other, respecting and caring for each other in community. live among each other, respecting and caring for each other in community. What this means is that Silsilah is not simply an NGO but an agent What this means is that Silsilah is not simply an NGO but an agent of transformation of lives from the inside out. A spiritual foundation is of transformation of lives from the inside out. A spiritual foundation is A Mennonite Sojourn Through Mindanao 85 A Mennonite Sojourn Through Mindanao 85 essential, as evidenced by a Silsilah motto, “Dialogue starts from God and essential, as evidenced by a Silsilah motto, “Dialogue starts from God and brings people back to God.” So the movement uses the imagery of journey: brings people back to God.” So the movement uses the imagery of journey: “A journey becomes a pilgrimage when we feel God is accompanying us “A journey becomes a pilgrimage when we feel God is accompanying us and we move to a holy place.” and we move to a holy place.” Harmony Village is Silsilah’s idyllic retreat center where this vision Harmony Village is Silsilah’s idyllic retreat center where this vision takes practical shape. Amidst a beautiful piece of land overlooking the ocean, takes practical shape. Amidst a beautiful piece of land overlooking the ocean, Father Sebastiano related to our Mennonite delegation how the property was Father Sebastiano related to our Mennonite delegation how the property was a former camp for armed Muslim resistance in the area. Now the land is a former camp for armed Muslim resistance in the area. Now the land is nurturing the vision of harmony, not only in the Zamboanga peninsula of nurturing the vision of harmony, not only in the Zamboanga peninsula of Mindanao but in the whole of the Philippines. This tranquil fourteen-hectare Mindanao but in the whole of the Philippines. This tranquil fourteen-hectare campus has a clinic for herbal remedies, a preschool, a farm center, a House campus has a clinic for herbal remedies, a preschool, a farm center, a House of Peace conference center, administrative offices, a mosque, and chapel. of Peace conference center, administrative offices, a mosque, and chapel. We arrived just in time for the graduating ceremonies of the nineteenth We arrived just in time for the graduating ceremonies of the nineteenth summer basic course on dialogue. Eight Muslims, and 24 Christians of all summer basic course on dialogue. Eight Muslims, and 24 Christians of all stripes (diocesan and religious Catholic seminarians, one sister, seven lay stripes (diocesan and religious Catholic seminarians, one sister, seven lay leaders, and one evangelical) spent three weeks exploring the spirituality leaders, and one evangelical) spent three weeks exploring the spirituality of inter-faith dialogue. Participants in the summer seminar are hosted by of inter-faith dialogue. Participants in the summer seminar are hosted by families who adopt them and take them in for weekend stays. Christian families who adopt them and take them in for weekend stays. Christian participants are adopted by Muslim families, and vice versa. Silsilah has participants are adopted by Muslim families, and vice versa. Silsilah has more than 200 alumni throughout the country and is working to replicate this more than 200 alumni throughout the country and is working to replicate this dialogical/learning/spirituality model throughout Mindanao and Luzon. dialogical/learning/spirituality model throughout Mindanao and Luzon. We Mennonites celebrated mass with the Silsilah community in the We Mennonites celebrated mass with the Silsilah community in the tranquility of the evening. It was clear that the quiet strength of the sacrament tranquility of the evening. It was clear that the quiet strength of the sacrament gives the Silsilah community renewal to continue their journey. They know gives the Silsilah community renewal to continue their journey. They know suffering first hand. The martyrdom of one of their priests in 1974, and suffering first hand. The martyrdom of one of their priests in 1974, and family members lost to inter-religious fighting, made the suffering Christ family members lost to inter-religious fighting, made the suffering Christ image on the chapel wall all the more poignant. image on the chapel wall all the more poignant.

The four heavily-armed soldiers aboard the fast craft from Zamboanga to The four heavily-armed soldiers aboard the fast craft from Zamboanga to Basilan Island looked bored. I had some anxiety about traveling to the small Basilan Island looked bored. I had some anxiety about traveling to the small island of Basilan, a half-hour boat trip from Zamboanga City. Basilan was island of Basilan, a half-hour boat trip from Zamboanga City. Basilan was where missionaries Martin and Gracia Burnham and Filipina Ediborah Yap where missionaries Martin and Gracia Burnham and Filipina Ediborah Yap were held hostage for more than a year by the Muslim separatist group Abu were held hostage for more than a year by the Muslim separatist group Abu Sayyaf in 2001 and 2002. As I learned later, I needn’t have worried. Since Sayyaf in 2001 and 2002. As I learned later, I needn’t have worried. Since the Abu Sayyaf was chased off the island, there has not been much tension the Abu Sayyaf was chased off the island, there has not been much tension and danger of firefights. and danger of firefights. 86 The Conrad Grebel Review 86 The Conrad Grebel Review

A General Committed to Peacebuilding on a Troubled Island A General Committed to Peacebuilding on a Troubled Island Brigadier General R.F., a devout Catholic and newly-promoted army officer, Brigadier General R.F., a devout Catholic and newly-promoted army officer, is in charge of 1,500 army troops and 2,400 CAFGUS (citizen members of is in charge of 1,500 army troops and 2,400 CAFGUS (citizen members of paramilitary groups).15 One of the army corporals on the fast ferry thought paramilitary groups).15 One of the army corporals on the fast ferry thought that General R.F. is “strict,” as the General does not allow any gambling, that General R.F. is “strict,” as the General does not allow any gambling, drinking, or involvement in illegal logging, a source of tension on the island. drinking, or involvement in illegal logging, a source of tension on the island. General R.F. sees his soldiers as peace keepers. As he says, “my troops General R.F. sees his soldiers as peace keepers. As he says, “my troops are to be protectors of civilians, not part of the local problem of peace and are to be protectors of civilians, not part of the local problem of peace and order,” a documented concern. In the past the Philippine military has been order,” a documented concern. In the past the Philippine military has been co-opted by one side or the other in this conflict, and has thus become part co-opted by one side or the other in this conflict, and has thus become part of the problem. of the problem. General R.F. has trained all his soldiers in the Culture of Peace General R.F. has trained all his soldiers in the Culture of Peace program that gives them skills at seeing past simplistic religious labels to program that gives them skills at seeing past simplistic religious labels to becoming a constructive force in society. When asked if he met resistance becoming a constructive force in society. When asked if he met resistance in his peace efforts, he replied that “some officers think that the Culture of in his peace efforts, he replied that “some officers think that the Culture of Peace will make soldiers not want to fight, but it is really more of values Peace will make soldiers not want to fight, but it is really more of values formation.” Practical results of his reforms are as simple as courtesy at formation.” Practical results of his reforms are as simple as courtesy at checkpoints. “Before, the predominantly Muslim residents of the island checkpoints. “Before, the predominantly Muslim residents of the island use to fear harassment at the checkpoints. Now, I insist that my men show use to fear harassment at the checkpoints. Now, I insist that my men show courtesy and respect,” he said. This translates directly into good will, and courtesy and respect,” he said. This translates directly into good will, and eventually into trust that the military is not an enemy but an enforcer of the eventually into trust that the military is not an enemy but an enforcer of the peace. General R.F.’s attitude is that order and peace cannot be attained apart peace. General R.F.’s attitude is that order and peace cannot be attained apart from the NGO community and civil society. So he is working actively at from the NGO community and civil society. So he is working actively at promoting relationships and cooperation between the military and civilians promoting relationships and cooperation between the military and civilians where he is stationed. where he is stationed. Sporadic war, skirmishes, and feuding have left deep scars on the Sporadic war, skirmishes, and feuding have left deep scars on the population of Basilan. Father Angel Calvo, a Claretian priest who grew up population of Basilan. Father Angel Calvo, a Claretian priest who grew up in Basilan and has worked in the area most of his life, led our Mennonite in Basilan and has worked in the area most of his life, led our Mennonite group on a tour of the lovely countryside. Along the way, he pointed out group on a tour of the lovely countryside. Along the way, he pointed out the sites of ambushes, skirmishes, and battles. “The sadness of this place the sites of ambushes, skirmishes, and battles. “The sadness of this place is that every corner has a history of tragic loss,” he said. “There is so much is that every corner has a history of tragic loss,” he said. “There is so much brokenness, yet the area is so rich and beautiful.” brokenness, yet the area is so rich and beautiful.” Through the efforts of Miriam “Dedette” Suacito, a war trash project Through the efforts of Miriam “Dedette” Suacito, a war trash project collects artifacts of war, such as bullet and artillery shell casings, and turns collects artifacts of war, such as bullet and artillery shell casings, and turns them into artworks. This project is particularly innovative, as it has a trauma them into artworks. This project is particularly innovative, as it has a trauma A Mennonite Sojourn Through Mindanao 87 A Mennonite Sojourn Through Mindanao 87 healing component built into it. Communities, Christian or Muslim, are healing component built into it. Communities, Christian or Muslim, are approached to see if they are ready to give up old shell casings from small approached to see if they are ready to give up old shell casings from small arms and artillery pieces – a symbolic release of the pain communities have arms and artillery pieces – a symbolic release of the pain communities have held from the fighting they experienced. For some residents, the trash may held from the fighting they experienced. For some residents, the trash may be all they have left of a firefight that took a loved one, so turning it over is be all they have left of a firefight that took a loved one, so turning it over is particularly difficult. The brass and steel are used to make candle holders particularly difficult. The brass and steel are used to make candle holders and other artifacts to symbolize the turning of swords to plowshares. By and other artifacts to symbolize the turning of swords to plowshares. By working at trauma healing, the scars of past hurts are less likely to precipitate working at trauma healing, the scars of past hurts are less likely to precipitate inter-communal violence in the future. inter-communal violence in the future.

Synthesis Synthesis I hopped into a motorcycle trike, a common mode of transport in Mindanao, I hopped into a motorcycle trike, a common mode of transport in Mindanao, and headed for the bus station on my way home. Amidst all the colorful and headed for the bus station on my way home. Amidst all the colorful decorations on this three-wheeled jalopy were slogans, some rather raunchy decorations on this three-wheeled jalopy were slogans, some rather raunchy but some inspiring. In my trike was the poignant command, “Exercise but some inspiring. In my trike was the poignant command, “Exercise your faith walk . . . .” I was amazed at God’s little confirmation of the your faith walk . . . .” I was amazed at God’s little confirmation of the right path on this sojourn, for that is exactly what happened on the trip. right path on this sojourn, for that is exactly what happened on the trip. I had the satisfaction of living at the edge of my faith in the spirit of a I had the satisfaction of living at the edge of my faith in the spirit of a long line of MCCers, both in the Philippines and around the world, who long line of MCCers, both in the Philippines and around the world, who moved, sometimes boldly and sometimes haltingly, toward the tension spots moved, sometimes boldly and sometimes haltingly, toward the tension spots even though they put themselves in uncomfortable, sometimes dangerous even though they put themselves in uncomfortable, sometimes dangerous positions vis-à-vis current geopolitics. positions vis-à-vis current geopolitics. I named this article “Dialogue of the Feet,” since our conversations I named this article “Dialogue of the Feet,” since our conversations are practical. It is not a heady and academic work left to the theologians are practical. It is not a heady and academic work left to the theologians but a kind of action-oriented lifestyle that finds, in the daily, commonplace but a kind of action-oriented lifestyle that finds, in the daily, commonplace exchanges in our life, opportunities to build and cross bridges over the exchanges in our life, opportunities to build and cross bridges over the chasms that separate a broken humanity. In order to do so, we have cultivated chasms that separate a broken humanity. In order to do so, we have cultivated values that orient the attitudes of the program, as noted below. values that orient the attitudes of the program, as noted below.

Relational Capital Relational Capital On our sojourn we found that US Embassy and US State Department On our sojourn we found that US Embassy and US State Department personnel had been to many of the places in the Autonomous Region of personnel had been to many of the places in the Autonomous Region of Muslim Mindanao just days before our Mennonite contingent got there. Since Muslim Mindanao just days before our Mennonite contingent got there. Since the US Embassy still has a travel warning for American citizens traveling to the US Embassy still has a travel warning for American citizens traveling to 88 The Conrad Grebel Review 88 The Conrad Grebel Review

Mindanao, we were aware that American envoys had been accompanied by Mindanao, we were aware that American envoys had been accompanied by heavily armed escorts of the Armed Forces of the Philippines. heavily armed escorts of the Armed Forces of the Philippines. The United States came with a show of strength through large The United States came with a show of strength through large deployment of troops and even helicopter gunships. Our Mennonite deployment of troops and even helicopter gunships. Our Mennonite delegation went, unarmed, with trust in the relationships developed over the delegation went, unarmed, with trust in the relationships developed over the years MCC has worked in Mindanao. This tremendous relational capital gave years MCC has worked in Mindanao. This tremendous relational capital gave far greater security in the volatile areas we visited, as we depended at each far greater security in the volatile areas we visited, as we depended at each step of the journey on friendships and partnerships that had cultivated a deep step of the journey on friendships and partnerships that had cultivated a deep level of trust. Mennonites saw their journey in Mindanao primarily within level of trust. Mennonites saw their journey in Mindanao primarily within the relational context of building bridges of understanding, compassion, and the relational context of building bridges of understanding, compassion, and peace, not as acts of statecraft. To this end, our human relationships included peace, not as acts of statecraft. To this end, our human relationships included an element of vulnerability and the reciprocation of trust. an element of vulnerability and the reciprocation of trust.

Learning Posture Learning Posture MCC began its second round of presence in the Philippines shortly after the MCC began its second round of presence in the Philippines shortly after the United States lost the war in Vietnam. It was at a time when many North United States lost the war in Vietnam. It was at a time when many North American churches had not been very prophetic about the war’s inherent American churches had not been very prophetic about the war’s inherent evil. Former MCC Philippines Country Co-representative Earl Martin evil. Former MCC Philippines Country Co-representative Earl Martin says that “Philippines taught us the church can be prophetic and working says that “Philippines taught us the church can be prophetic and working for justice.” During the Marcos dictator years, with a heavy US military for justice.” During the Marcos dictator years, with a heavy US military presence, the Philippine church remained prophetic to oppressive powers presence, the Philippine church remained prophetic to oppressive powers and compassionate to the oppressed. and compassionate to the oppressed. In order for the West to regain a prophetic stance to state power, a In order for the West to regain a prophetic stance to state power, a posture of learning needs to be adopted. North Americans so often have a posture of learning needs to be adopted. North Americans so often have a “we know best” attitude coming from winning world wars, putting a man “we know best” attitude coming from winning world wars, putting a man on the moon, and being the surviving empire from the cold war days. This on the moon, and being the surviving empire from the cold war days. This impediment often blunts the ability to hear the soft voices of our colleagues impediment often blunts the ability to hear the soft voices of our colleagues who can see, much more clearly, the relevance of the Gospel to current who can see, much more clearly, the relevance of the Gospel to current communal, national, and global realities. communal, national, and global realities.

Service as Visible Expression of Christ Service as Visible Expression of Christ Recently I had a chance to do some election monitoring in the Autonomous Recently I had a chance to do some election monitoring in the Autonomous Region of Muslim Mindanao. I, a Christian, was seconded through a Muslim Region of Muslim Mindanao. I, a Christian, was seconded through a Muslim NGO to a Christian poll-watching body to monitor a Muslim election in NGO to a Christian poll-watching body to monitor a Muslim election in a predominantly Christian country. MCCers have rendered service to civil a predominantly Christian country. MCCers have rendered service to civil A Mennonite Sojourn Through Mindanao 89 A Mennonite Sojourn Through Mindanao 89 society, whether the church or NGOs, that enlarges social space which society, whether the church or NGOs, that enlarges social space which resists the militarization of all things (relief, peacekeeping, law and order). resists the militarization of all things (relief, peacekeeping, law and order). Service, as Christians understand it, reaches out across the boundaries set Service, as Christians understand it, reaches out across the boundaries set by the state to those who may be considered enemies of the state. Works of by the state to those who may be considered enemies of the state. Works of compassion invoke the best of our own faith teachings, but may also urge compassion invoke the best of our own faith teachings, but may also urge the same from other faith groups we interact with. As a practical example, the same from other faith groups we interact with. As a practical example, Filipino evangelical church leader N.C. has helped to organize and promote Filipino evangelical church leader N.C. has helped to organize and promote a “Bless the Muslim” day on September 11 in an effort to bridge the gulf a “Bless the Muslim” day on September 11 in an effort to bridge the gulf between him and his religious neighbors. between him and his religious neighbors.

Transparency and Transformation Transparency and Transformation Engaging in inter-faith conversation demands an air of transparency. Engaging in inter-faith conversation demands an air of transparency. Because of the dark history of Christianity riding on the coat-tails of western Because of the dark history of Christianity riding on the coat-tails of western colonization, capitalistic greed, and nationalistic hegemony, Christians must colonization, capitalistic greed, and nationalistic hegemony, Christians must be transparent with both themselves and others during inter-faith discussions. be transparent with both themselves and others during inter-faith discussions. This transparency will demand an element of self-reflection. What are our This transparency will demand an element of self-reflection. What are our motives? Why are we about inter-faith conversations? Is there something motives? Why are we about inter-faith conversations? Is there something inherently transformational about the Gospel, for ourselves and the other, as inherently transformational about the Gospel, for ourselves and the other, as we speak the message? we speak the message? These kinds of questions, forced by the issue of transparency, move These kinds of questions, forced by the issue of transparency, move us into gray theological zones where the only way forward is more honesty us into gray theological zones where the only way forward is more honesty with ourselves and others. Our answers to these questions will not come with ourselves and others. Our answers to these questions will not come from our seminaries and theological think-tanks. They will come as we are from our seminaries and theological think-tanks. They will come as we are honest with our uncertainties, take down our religious masks, and journey honest with our uncertainties, take down our religious masks, and journey into our uncertainties. I have experienced a true seeing of the face of God as into our uncertainties. I have experienced a true seeing of the face of God as I walk with my religious neighbor. I walk with my religious neighbor.

Author’s note: Due to program prioritization, MCC closed the Philippines Author’s note: Due to program prioritization, MCC closed the Philippines office in August 2005 and no longer has any direct programming inthe office in August 2005 and no longer has any direct programming inthe Philippines. Philippines.

Notes Notes

1 See Benjamin Baniaga and Helen Liechty Glick, eds., Where Will They Sit? The Life and 1 See Benjamin Baniaga and Helen Liechty Glick, eds., Where Will They Sit? The Life and Work of Mennonite Central Committee in the Philippines (Mennonite Central Committee, Work of Mennonite Central Committee in the Philippines (Mennonite Central Committee, 2005). 2005). 90 The Conrad Grebel Review 90 The Conrad Grebel Review

2 See http://www.peacebuilderscommunity.org for details of Dann’s involvement in 2 See http://www.peacebuilderscommunity.org for details of Dann’s involvement in Mindanao. Mindanao. 3 http://www.nationmaster.com/country/rp/People 3 http://www.nationmaster.com/country/rp/People 4 See Hilario M. Gomez Jr., The Moro Rebellion and the Search For Peace: A Study of 4 See Hilario M. Gomez Jr., The Moro Rebellion and the Search For Peace: A Study of Christian-Muslim Relations in the Philippines (Zamboanga City, Philippines: Silsilah Christian-Muslim Relations in the Philippines (Zamboanga City, Philippines: Silsilah Publications, 2000). Publications, 2000). 5 http://www.nationmaster.com/graph-T/rel_cat 5 http://www.nationmaster.com/graph-T/rel_cat 6 The tri-peoples of Mindanao refer to the first people (called Lumads), the Muslims who 6 The tri-peoples of Mindanao refer to the first people (called Lumads), the Muslims who came later, and the Christians, usually settlers from Luzon and the Visayan Islands of the came later, and the Christians, usually settlers from Luzon and the Visayan Islands of the Philippines. Philippines. 7 Dr. S. Y. S-A, 27 October 2005 e-mail to author. 7 Dr. S. Y. S-A, 27 October 2005 e-mail to author. 8 E-mail of 21 October 2005: Response to questions in Gordon Janzen’s e-mail. 8 E-mail of 21 October 2005: Response to questions in Gordon Janzen’s e-mail. 9 Ibid. 9 Ibid. 10 I have seen this phenomenon throughout Asia where the church is a minority, more 10 I have seen this phenomenon throughout Asia where the church is a minority, more specifically in Nepal, India, Myanmar, and the Philippines. specifically in Nepal, India, Myanmar, and the Philippines. 11 Meaning “the Light” in Arabic. 11 Meaning “the Light” in Arabic. 12A barangay is the smallest unit of local government in the Philippines. It is equivalent to a 12A barangay is the smallest unit of local government in the Philippines. It is equivalent to a village. village. 13 An “Alim” is a learned scholar in Islam. 13 An “Alim” is a learned scholar in Islam. 14 The dominant clan in the Lanao area of Mindanao, who take pride in never being subjugated 14 The dominant clan in the Lanao area of Mindanao, who take pride in never being subjugated by foreign powers. by foreign powers. 15 Citizens Armed Forces Geographical Units (CAFGUs), paramilitary units made up of local 15 Citizens Armed Forces Geographical Units (CAFGUs), paramilitary units made up of local citizens but under the command of the Armed Forces of the Philippines (AFP), are trained as citizens but under the command of the Armed Forces of the Philippines (AFP), are trained as soldiers and stationed near their homes to “protect” their communities. soldiers and stationed near their homes to “protect” their communities.

Jon Rudy is MCC Asia Peace Resource Volunteer. Jon Rudy is MCC Asia Peace Resource Volunteer. Book Reviews 91 Book Reviews 91

Peter Dula and Alain Epp Weaver. Borders and Bridges: Mennonite Witness Peter Dula and Alain Epp Weaver. Borders and Bridges: Mennonite Witness in a Religiously Diverse World. Telford, PA: Cascadia, 2007. in a Religiously Diverse World. Telford, PA: Cascadia, 2007.

This is a little book that packs a lot! It contains accounts of the work of This is a little book that packs a lot! It contains accounts of the work of Mennonite Central Committee (MCC) in non-Christian contexts around Mennonite Central Committee (MCC) in non-Christian contexts around the world that describe the reasons Mennonites are found in inter-faith the world that describe the reasons Mennonites are found in inter-faith relationships, and the nature of inter-faith bridge building in specific relationships, and the nature of inter-faith bridge building in specific contexts. contexts. Here one will encounter examples of being missional, peacemaking Here one will encounter examples of being missional, peacemaking praxis, cultural and religious histories of a variety of countries, information praxis, cultural and religious histories of a variety of countries, information about some world religions, and insights into how MCC approaches its work. about some world religions, and insights into how MCC approaches its work. The essays explore the implications of MCC’s written policies that stress a The essays explore the implications of MCC’s written policies that stress a commitment to work through local administrative and Christian structures commitment to work through local administrative and Christian structures in the settings they find themselves called to serve in, with a current strategic in the settings they find themselves called to serve in, with a current strategic initiative (2006-2010) to engage in “interfaith bridge-building.” initiative (2006-2010) to engage in “interfaith bridge-building.” The authors narrate MCC’s collaborative involvements in inter- The authors narrate MCC’s collaborative involvements in inter- faith contexts over many years that demonstrate the imperative to listen to faith contexts over many years that demonstrate the imperative to listen to the beneficiaries of programs and to work within the understandings and the beneficiaries of programs and to work within the understandings and priorities of the communities one serves, and the enriched nature of service priorities of the communities one serves, and the enriched nature of service undertaken collaboratively with other Christians and partners of other undertaken collaboratively with other Christians and partners of other faiths. faiths. One reads how service workers listen to the beneficiaries, and how One reads how service workers listen to the beneficiaries, and how and where inter-faith bridge building is occurring in the act of living amidst and where inter-faith bridge building is occurring in the act of living amidst one another. Is such bridge building a specific set of orchestrated activities, one another. Is such bridge building a specific set of orchestrated activities, or a by-product of relationships formed amidst service and development or a by-product of relationships formed amidst service and development work? The stories recognize the multi-layered nature of such a question, and work? The stories recognize the multi-layered nature of such a question, and suggest that the answer to it is both. suggest that the answer to it is both. This book is full of implied missiology. It rarely engages explicitly This book is full of implied missiology. It rarely engages explicitly in theological theory, with the exception of Peter Dula’s essay at the end. A in theological theory, with the exception of Peter Dula’s essay at the end. A theology of presence is assumed, as is a theology of serving those in need, theology of presence is assumed, as is a theology of serving those in need, regardless of creed or culture. The relational nature of these ecumenical and regardless of creed or culture. The relational nature of these ecumenical and inter-faith encounters presupposes a shared humanity (which is not to say inter-faith encounters presupposes a shared humanity (which is not to say we all ultimately believe the same things). The stories imply that theology we all ultimately believe the same things). The stories imply that theology is lived and walked, whether or not it is systematically explored and written is lived and walked, whether or not it is systematically explored and written out. It reveals a relational theology – the notion that Christian faith is to be out. It reveals a relational theology – the notion that Christian faith is to be 92 The Conrad Grebel Review 92 The Conrad Grebel Review embodied in the way we live in relationship to other people, Christian and embodied in the way we live in relationship to other people, Christian and non-Christian. These relationships are a part of our relationship to God. non-Christian. These relationships are a part of our relationship to God. These essays, coupled with Dula’s reflection, encourage the reader to These essays, coupled with Dula’s reflection, encourage the reader to consider that Jesus can be met in places and people beyond the church, dogma, consider that Jesus can be met in places and people beyond the church, dogma, or Scripture. This book is a gem for the pastor and congregation seeking to or Scripture. This book is a gem for the pastor and congregation seeking to better understand multicultural relationships they are encountering in their better understand multicultural relationships they are encountering in their home communities. It can help North American communities to know more home communities. It can help North American communities to know more about their newly immigrating neighbors, but it also provides models of about their newly immigrating neighbors, but it also provides models of how to create community together. how to create community together. This volume offers numerous examples of “gift exchange” between This volume offers numerous examples of “gift exchange” between Mennonites and various Christian communities as well as with those of other Mennonites and various Christian communities as well as with those of other religious expressions. The relationship imperative shines through, begging religious expressions. The relationship imperative shines through, begging us to recognize the way Mennonite witness, even in its particularities, is us to recognize the way Mennonite witness, even in its particularities, is part of the ongoing witness of the church universal (123). MCC has long part of the ongoing witness of the church universal (123). MCC has long had a policy of working within existing church structures in any given had a policy of working within existing church structures in any given country, “in-grafting” ourselves into established churches. These stories country, “in-grafting” ourselves into established churches. These stories show how the involvements of Mennonite service workers in situations show how the involvements of Mennonite service workers in situations of non-Christian faith communities requires, and facilitates, the ability of of non-Christian faith communities requires, and facilitates, the ability of Mennonite Christians to work directly at building Christian unity too. Mennonite Christians to work directly at building Christian unity too. Administrators in mission or humanitarian development agencies will Administrators in mission or humanitarian development agencies will benefit greatly from these accounts of how MCC has interacted and developed benefit greatly from these accounts of how MCC has interacted and developed programming in a wide variety of contexts. From the story-telling approach programming in a wide variety of contexts. From the story-telling approach one can see what worked and what did not as various MCC personnel sought one can see what worked and what did not as various MCC personnel sought to listen to, and accompany, those they wished to serve. This book addresses to listen to, and accompany, those they wished to serve. This book addresses complicated issues around how sustained relationship building is consistently complicated issues around how sustained relationship building is consistently important in programming, while asking what shape of program architecture and important in programming, while asking what shape of program architecture and infrastructure is needed to facilitate it. There must be the capacity for programs infrastructure is needed to facilitate it. There must be the capacity for programs to intentionally create space for relationships to take root and grow. to intentionally create space for relationships to take root and grow. “In almost all of the essays in this volume, the authors highlight “In almost all of the essays in this volume, the authors highlight MCC’s emphasis on long-term, personal relationships with partners and MCC’s emphasis on long-term, personal relationships with partners and beneficiaries. MCC has usually insisted on long-term relationships with beneficiaries. MCC has usually insisted on long-term relationships with respect to development and peacemaking – these essays show that it is just respect to development and peacemaking – these essays show that it is just as important for interfaith bridge building” (168). as important for interfaith bridge building” (168).

Susan Kennel Harrison, PhD Candidate, Emmanuel College, Toronto Susan Kennel Harrison, PhD Candidate, Emmanuel College, Toronto School of Theology School of Theology Book Reviews 93 Book Reviews 93

Bryan Stone, Evangelism after Christendom: The Theology and Practice of Bryan Stone, Evangelism after Christendom: The Theology and Practice of Christian Witness. Grand Rapids: Brazos Press, 2007. Christian Witness. Grand Rapids: Brazos Press, 2007.

Is it possible to write a book about evangelism in the 21st century with virtually Is it possible to write a book about evangelism in the 21st century with virtually no reference to “techniques,” “strategies,” “target audiences,” and “seeker- no reference to “techniques,” “strategies,” “target audiences,” and “seeker- friendly worship?” You can if you are Bryan Stone and believe the church has friendly worship?” You can if you are Bryan Stone and believe the church has been largely seduced by its own history and surrounding culture, and needs been largely seduced by its own history and surrounding culture, and needs to take a hard look at what it means to “be the church” as a “new and distinct to take a hard look at what it means to “be the church” as a “new and distinct society,” a “new and unprecedented social existence” in today’s world (16). society,” a “new and unprecedented social existence” in today’s world (16). Stone believes the time has come to recover and reconstruct the Stone believes the time has come to recover and reconstruct the “ecclesiological foundation” of evangelism. The church is in and of “ecclesiological foundation” of evangelism. The church is in and of itself “evangelism,” the witness to God’s reign in the world. This is true, itself “evangelism,” the witness to God’s reign in the world. This is true, according to the author, because the body of Christ “constitutes both the according to the author, because the body of Christ “constitutes both the public invitation and that to which the invitation points.” Consequently, public invitation and that to which the invitation points.” Consequently, “the church does not really need an evangelistic strategy. The church is the “the church does not really need an evangelistic strategy. The church is the evangelistic strategy” (15). evangelistic strategy” (15). Such is the argument set forth in the Introduction and in Part 1. In Such is the argument set forth in the Introduction and in Part 1. In Part 2 Stone bolsters his position by retracing the biblical story of God’s Part 2 Stone bolsters his position by retracing the biblical story of God’s people through the history and calling of Israel, the ministry and message people through the history and calling of Israel, the ministry and message of Jesus, and the birth and apostolic evangelism of the early church. Part 3 of Jesus, and the birth and apostolic evangelism of the early church. Part 3 addresses in considerable detail what the author calls “rival narratives”– the addresses in considerable detail what the author calls “rival narratives”– the Constantinian story and the story of Modernity, with all their accompanying Constantinian story and the story of Modernity, with all their accompanying “dead ends, detours and derailments” (113) – stories that have sadly subverted “dead ends, detours and derailments” (113) – stories that have sadly subverted and ultimately distorted beyond recognition the church’s understandings and and ultimately distorted beyond recognition the church’s understandings and practices of what true evangelism might and should look like. practices of what true evangelism might and should look like. Stone presents the case in Part 4 for “the evangelizing community”– a Stone presents the case in Part 4 for “the evangelizing community”– a community formed by the Holy Spirit through the core practices of worship, community formed by the Holy Spirit through the core practices of worship, forgiveness, hospitality, and economic sharing, present in and offered to the forgiveness, hospitality, and economic sharing, present in and offered to the world in such a distinctive way that it can be “touched, tasted, and tried” world in such a distinctive way that it can be “touched, tasted, and tried” (21). One can, in fact, “only ever be drawn to the reign of God,” he claims, (21). One can, in fact, “only ever be drawn to the reign of God,” he claims, “by first encountering it in the world embodied in the life and work, patterns “by first encountering it in the world embodied in the life and work, patterns and practices of the church” (267). and practices of the church” (267). Some readers, unaccustomed to this type of church-centric approach Some readers, unaccustomed to this type of church-centric approach to evangelism, may find themselves a bit disoriented, if not downright to evangelism, may find themselves a bit disoriented, if not downright scandalized, by the author’s central thesis. Other readers, including many scandalized, by the author’s central thesis. Other readers, including many Anabaptist-Mennonite ones, will find themselves on more familiar turf and Anabaptist-Mennonite ones, will find themselves on more familiar turf and 94 The Conrad Grebel Review 94 The Conrad Grebel Review will quickly recognize the influence and perspectives of John Howard Yoder will quickly recognize the influence and perspectives of John Howard Yoder and other like-minded scholars scattered throughout the text. and other like-minded scholars scattered throughout the text. In fact, the works of Stanley Hauerwas and Yoder appear in larger In fact, the works of Stanley Hauerwas and Yoder appear in larger numbers than any others in the book’s footnotes and bibliography. Stone numbers than any others in the book’s footnotes and bibliography. Stone even includes a “John Howard Yoder” subsection in his Introduction, where even includes a “John Howard Yoder” subsection in his Introduction, where he asserts that “any evangelism that seeks to be fully post-Constantinian he asserts that “any evangelism that seeks to be fully post-Constantinian rather than merely free of the embarrassing shackles of Christendom will rather than merely free of the embarrassing shackles of Christendom will […] have to engage Yoder seriously” (21). And “engage Yoder seriously” […] have to engage Yoder seriously” (21). And “engage Yoder seriously” he does, so much so that he suspects some readers may find his book to be he does, so much so that he suspects some readers may find his book to be “little more than a gloss on Yoder’s thought or, at points, an introduction “little more than a gloss on Yoder’s thought or, at points, an introduction to his theology of evangelism …” (22). Stone’s thesis, whether inspired by to his theology of evangelism …” (22). Stone’s thesis, whether inspired by Yoder or others, is nonetheless a timely reminder of the church’s role as Yoder or others, is nonetheless a timely reminder of the church’s role as primary model and messenger (or “paradigm” and “pulpit” in Yoder terms) primary model and messenger (or “paradigm” and “pulpit” in Yoder terms) of God’s reconciling plan for the world. of God’s reconciling plan for the world. The author also helpfully insists that, contrary to many evangelistic The author also helpfully insists that, contrary to many evangelistic methods employed by the church today, “the gospel is not something that methods employed by the church today, “the gospel is not something that can be tossed at others at a distance, shouted out by megaphone, or beamed can be tossed at others at a distance, shouted out by megaphone, or beamed in by satellite; it must be made available in bodily form so that it can be in by satellite; it must be made available in bodily form so that it can be tested and tried” (285). tested and tried” (285). While Stone’s central thesis on the embodiment of the gospel is an While Stone’s central thesis on the embodiment of the gospel is an important corrective to much that is called evangelism today, the author important corrective to much that is called evangelism today, the author paints himself in a corner by becoming categorical and overstating his case. paints himself in a corner by becoming categorical and overstating his case. Is it really true that “evangelistic witness is impossible apart from a Spirit- Is it really true that “evangelistic witness is impossible apart from a Spirit- created social body” (311, my italics)? I don’t think so. There are simply created social body” (311, my italics)? I don’t think so. There are simply too many ways over the years that people have been drawn to faith, and too too many ways over the years that people have been drawn to faith, and too many locations around the world where the church is growing but where many locations around the world where the church is growing but where Christian witness and body life are restricted or forbidden, to make this Christian witness and body life are restricted or forbidden, to make this claim. claim. However, Stone’s book makes an important contribution to However, Stone’s book makes an important contribution to understanding the post-Christendom world in which the church today seeks understanding the post-Christendom world in which the church today seeks to live and share its faith. It is a dense but essential read for any church to live and share its faith. It is a dense but essential read for any church leader seeking to “relearn the practice of bearing faithful and embodied leader seeking to “relearn the practice of bearing faithful and embodied witness” (21). witness” (21).

James R. Krabill, Senior Executive for Global Ministries, Mennonite James R. Krabill, Senior Executive for Global Ministries, Mennonite Mission Network (Mennonite Church USA) Mission Network (Mennonite Church USA) Book Reviews 95 Book Reviews 95

John S. McClure, Ronald J. Allen, Dale P. Andrews, L. Susan Bond, Dan John S. McClure, Ronald J. Allen, Dale P. Andrews, L. Susan Bond, Dan P. Moseley, and G. Lee Ramsey, Jr. Listening to the Listeners: Homiletical P. Moseley, and G. Lee Ramsey, Jr. Listening to the Listeners: Homiletical Case Studies. St. Louis, MO: Chalice Press, 2004; Ronald J. Allen. Hearing Case Studies. St. Louis, MO: Chalice Press, 2004; Ronald J. Allen. Hearing the Sermon: Relationship/Content/Feeling. St. Louis, MO: Chalice Press, the Sermon: Relationship/Content/Feeling. St. Louis, MO: Chalice Press, 2004; Mary Alice Mulligan, Diane Turner-Sharaz, Dawn Ottoni Wilhelm, 2004; Mary Alice Mulligan, Diane Turner-Sharaz, Dawn Ottoni Wilhelm, and Ronald J. Allen. Believing in Preaching: What Listeners Hear in and Ronald J. Allen. Believing in Preaching: What Listeners Hear in Sermons. St. Louis, MO: Chalice Press, 2005; Mary Alice Mulligan and Sermons. St. Louis, MO: Chalice Press, 2005; Mary Alice Mulligan and Ronald J. Allen. Make the Word Come Alive: Lessons from Laity. St. Louis, Ronald J. Allen. Make the Word Come Alive: Lessons from Laity. St. Louis, MO: Chalice Press, 2006. MO: Chalice Press, 2006.

These four works present findings from a project on how sermons are heard, These four works present findings from a project on how sermons are heard, sponsored by the Lilly Endowment through the Christian Theological sponsored by the Lilly Endowment through the Christian Theological Seminary in Indianapolis. Two hundred and sixty-three lay people Seminary in Indianapolis. Two hundred and sixty-three lay people (ethnically diverse) from 28 churches (denominationally diverse – including (ethnically diverse) from 28 churches (denominationally diverse – including Anabaptists) who regularly listen to sermons were interviewed about what Anabaptists) who regularly listen to sermons were interviewed about what they find engaging or disengaging in preaching. Each of the above books they find engaging or disengaging in preaching. Each of the above books “slices the data differently” from this one massive study. “slices the data differently” from this one massive study.

Listening to the Listeners looks at six full interviews (five individuals and Listening to the Listeners looks at six full interviews (five individuals and one small group) conducted in this study. For instance, we get to listen one small group) conducted in this study. For instance, we get to listen at length as an AME African-American man and a Caucasian Anabaptist at length as an AME African-American man and a Caucasian Anabaptist woman respond to specific questions on preaching. Alongside their responses woman respond to specific questions on preaching. Alongside their responses is a column of commentary that interprets and connects the responses in is a column of commentary that interprets and connects the responses in light of larger homiletical, theological, and churchly issues. There are light of larger homiletical, theological, and churchly issues. There are interesting surprises as each person is “heard out” on what they actually interesting surprises as each person is “heard out” on what they actually hear in a preached sermon. Individuals from various ethnic backgrounds hear in a preached sermon. Individuals from various ethnic backgrounds and denominations – while having differing views and expectations – value and denominations – while having differing views and expectations – value preaching, and use remarkably similar language to say so. preaching, and use remarkably similar language to say so. Readers who like the case study approach will gain much from this Readers who like the case study approach will gain much from this slice of the data. The summary chapters and the appendix show excellent slice of the data. The summary chapters and the appendix show excellent examples of how congregations can conduct and interpret their own examples of how congregations can conduct and interpret their own interviews on preaching. interviews on preaching.

Hearing the Sermon pays attention to how parishioners process sermons. Hearing the Sermon pays attention to how parishioners process sermons. Aristotle’s rhetorical categories of ethos, logos, and pathos are used here Aristotle’s rhetorical categories of ethos, logos, and pathos are used here 96 The Conrad Grebel Review 96 The Conrad Grebel Review to show how listeners hear in distinct ways. The researchers were surprised to show how listeners hear in distinct ways. The researchers were surprised at how respondents listened to sermons primarily out of one of these three at how respondents listened to sermons primarily out of one of these three modes. modes. Some parishioners were engaged in a sermon mainly because they Some parishioners were engaged in a sermon mainly because they knew, loved, and respected the preacher (ethos). These folk speak of knew, loved, and respected the preacher (ethos). These folk speak of “connecting” with a sermon or a preacher and use relational language, “connecting” with a sermon or a preacher and use relational language, regardless of what kind of question is posed. An equal number of parishioners regardless of what kind of question is posed. An equal number of parishioners were captivated by a sermon based on its biblical or theological content were captivated by a sermon based on its biblical or theological content (logos). These listeners “think through” the sermon and are impatient when (logos). These listeners “think through” the sermon and are impatient when the preacher takes a long time to get to “the point” or keeps rambling on the preacher takes a long time to get to “the point” or keeps rambling on after it is made. Another almost equal third of respondents were engaged after it is made. Another almost equal third of respondents were engaged when feelings were elicited by a sermon (pathos). Those whose mode of when feelings were elicited by a sermon (pathos). Those whose mode of processing is that of pathos speak of what “moves” or “touches” them in processing is that of pathos speak of what “moves” or “touches” them in the sermon. the sermon. These three types of listeners are represented by extended transcripts These three types of listeners are represented by extended transcripts from respondents plus commentary from psychology, rhetoric, and theology. from respondents plus commentary from psychology, rhetoric, and theology. The message is clear: one style of preaching (i.e., narrative preaching that The message is clear: one style of preaching (i.e., narrative preaching that gives its nod to ethos and pathos but little to logos) will not cut it over gives its nod to ethos and pathos but little to logos) will not cut it over time. time. Throughout each chapter and especially in the last one, the authors Throughout each chapter and especially in the last one, the authors show how the three modes can be woven together in the preached sermon. show how the three modes can be woven together in the preached sermon. Appendices list the questions asked and provide handy charts related to Appendices list the questions asked and provide handy charts related to ethos, logos, and pathos in preaching. ethos, logos, and pathos in preaching.

Believing in Preaching: What Listeners Hear in Sermons, the longest of Believing in Preaching: What Listeners Hear in Sermons, the longest of the four volumes, treats the data in ten clusters revealing the range of ideas the four volumes, treats the data in ten clusters revealing the range of ideas that arose in the interviews. Here we get a glimpse into the diverse views of that arose in the interviews. Here we get a glimpse into the diverse views of parishioners on certain aspects of preaching. parishioners on certain aspects of preaching. One issue has to do with challenge and controversy. There was clear, One issue has to do with challenge and controversy. There was clear, widespread support for pastors who tackle controversial issues. At the same widespread support for pastors who tackle controversial issues. At the same time there were diverging views on which particular issues should be dealt time there were diverging views on which particular issues should be dealt with and how they can best be treated from the pulpit. Researchers found that with and how they can best be treated from the pulpit. Researchers found that listeners were not interested simply in topical sermons or some treatment of listeners were not interested simply in topical sermons or some treatment of the topic du jour: what they fervently desired was honest grappling with the topic du jour: what they fervently desired was honest grappling with theology and biblical texts as they relate to life. theology and biblical texts as they relate to life. Book Reviews 97 Book Reviews 97

Other areas that respondents saw as central included the role of God, Other areas that respondents saw as central included the role of God, scripture, and emotion in the sermon. Also, they were interested in the scripture, and emotion in the sermon. Also, they were interested in the role that the sermon plays in forming the individual and the community. role that the sermon plays in forming the individual and the community. Affirmed throughout this book is the reality that while listeners view the Affirmed throughout this book is the reality that while listeners view the purpose of preaching in sometimes divergent ways, they do care deeply purpose of preaching in sometimes divergent ways, they do care deeply about preaching and see it as central to Christian life and worship. about preaching and see it as central to Christian life and worship.

Make the Word Come Alive: Lessons from Laity could be called “the Make the Word Come Alive: Lessons from Laity could be called “the listeners unplugged.” The twelve chapters in this volume correspond to listeners unplugged.” The twelve chapters in this volume correspond to twelve qualities that listeners mentioned which helped them to engage with twelve qualities that listeners mentioned which helped them to engage with the preached word. the preached word. The chapter titles succinctly spell out each topic in the imperative. The chapter titles succinctly spell out each topic in the imperative. For instance, “Make the Bible come alive” and “Show how the gospel For instance, “Make the Bible come alive” and “Show how the gospel helps us” place the Bible’s role at the forefront of preaching. Chapters such helps us” place the Bible’s role at the forefront of preaching. Chapters such as “Speak from your own experience,” “Make it plain,” “Keep it short,” as “Speak from your own experience,” “Make it plain,” “Keep it short,” “Walk the walk,” and “Talk loud enough so that we are can hear you,” “Walk the walk,” and “Talk loud enough so that we are can hear you,” relate to how preachers live, move, and have their being in and out of the relate to how preachers live, move, and have their being in and out of the pulpit. Preaching that relates to tough issues is emphasized in “Talk about pulpit. Preaching that relates to tough issues is emphasized in “Talk about everything,” and “Don’t oversimplify complex issues.” Two chapters deal everything,” and “Don’t oversimplify complex issues.” Two chapters deal specifically with the listeners’ desire to be in relationship with God. “Help specifically with the listeners’ desire to be in relationship with God. “Help us to figure out what God wants” is a call for preachers to keep God central us to figure out what God wants” is a call for preachers to keep God central in their sermons. in their sermons. These chapters are more dense and nuanced than one might suppose These chapters are more dense and nuanced than one might suppose from the titles. For instance, “Keep it short” hardly comes from a desire for from the titles. For instance, “Keep it short” hardly comes from a desire for “theology light” or a desire to get out of church early. Many listeners in this “theology light” or a desire to get out of church early. Many listeners in this study were smart enough to know when preachers are filling in the sermon study were smart enough to know when preachers are filling in the sermon with more than is needed. Many were also aware that when preachers with more than is needed. Many were also aware that when preachers slovenly throw together their sermons on Saturday night, the results tend to slovenly throw together their sermons on Saturday night, the results tend to be long and tedious. Editing takes time – but what happens is that more is be long and tedious. Editing takes time – but what happens is that more is said in fewer words. said in fewer words. The chapter entitled “Speak from your own experience” is hardly an The chapter entitled “Speak from your own experience” is hardly an endorsement of endless stories from the pastor’s life. As one parishioner endorsement of endless stories from the pastor’s life. As one parishioner warned, “Don’t go to the well too often.” In other words, preachers often warned, “Don’t go to the well too often.” In other words, preachers often do have powerful, appropriate, and helpful stories from their deep well do have powerful, appropriate, and helpful stories from their deep well of experience, but going there too frequently (even once per week) turns of experience, but going there too frequently (even once per week) turns 98 The Conrad Grebel Review 98 The Conrad Grebel Review the sermon into an exercise in ego rather than a preaching of the gospel. the sermon into an exercise in ego rather than a preaching of the gospel. Preaching out of deep experience can be conveyed without constant Preaching out of deep experience can be conveyed without constant reference to oneself. reference to oneself.

At first I was skeptical of this entire project. As a preacher of the gospel, am At first I was skeptical of this entire project. As a preacher of the gospel, am I not beholden to what God would have me say, as opposed to “tickling the I not beholden to what God would have me say, as opposed to “tickling the ears” of the congregation? Listening to the listeners might get me a hearing, ears” of the congregation? Listening to the listeners might get me a hearing, but am I compromising the gospel by giving people what they want? but am I compromising the gospel by giving people what they want? Thankfully, these questions are met frankly in several ways in this Thankfully, these questions are met frankly in several ways in this study. The authors stress that the preacher is not giving away theological study. The authors stress that the preacher is not giving away theological integrity by listening to the listeners. What this study offers is just one – integrity by listening to the listeners. What this study offers is just one – albeit comprehensive – way of listening to what people are hearing when albeit comprehensive – way of listening to what people are hearing when they hear the sermon. One of the authors puts it something like this: With the they hear the sermon. One of the authors puts it something like this: With the obligatory handshake at the end of the service, preachers so often hear “That obligatory handshake at the end of the service, preachers so often hear “That made me think,” or “That sermon moved me,” and sometimes “Nice sermon made me think,” or “That sermon moved me,” and sometimes “Nice sermon but I really don’t need all the stories.” Following up with the parishioner is but I really don’t need all the stories.” Following up with the parishioner is one way to handle such brief comments. one way to handle such brief comments. With this study and its four books, the preacher gets to hear 263 With this study and its four books, the preacher gets to hear 263 parishioners explain why they say what they do when they shake the pastor’s parishioners explain why they say what they do when they shake the pastor’s hand. And the preacher gets to hear a slice of what the silent individuals hand. And the preacher gets to hear a slice of what the silent individuals might say if we asked the right questions. In these volumes we also get to might say if we asked the right questions. In these volumes we also get to hear some of North America’s finest scholars of preaching reflect, both in hear some of North America’s finest scholars of preaching reflect, both in the body of the text and in the endnotes and numerous appendices, on what the body of the text and in the endnotes and numerous appendices, on what is being said by listeners in the context of larger theological and practical is being said by listeners in the context of larger theological and practical issues. issues. Many works stress that preaching actually starts when the preacher Many works stress that preaching actually starts when the preacher shuts his or her mouth and just listens. Listening to the biblical text, to the shuts his or her mouth and just listens. Listening to the biblical text, to the rhythms of God in the world, and to the individuals and congregations rhythms of God in the world, and to the individuals and congregations we serve is crucial to preaching that is both engaging and faithful to the we serve is crucial to preaching that is both engaging and faithful to the gospel. gospel. These four books – I would start with Make the Word Come Alive and These four books – I would start with Make the Word Come Alive and see where it leads – allow the preacher to simply stop and listen. see where it leads – allow the preacher to simply stop and listen.

Allan Rudy-Froese is a doctoral student at the Toronto School of Theology. Allan Rudy-Froese is a doctoral student at the Toronto School of Theology. Book Reviews 99 Book Reviews 99

Charles H. Cosgrove and W. Dow Edgerton. In Other Words: Incarnational Charles H. Cosgrove and W. Dow Edgerton. In Other Words: Incarnational Translation for Preaching. Grand Rapids: Eerdmans, 2007. Translation for Preaching. Grand Rapids: Eerdmans, 2007.

In Other Words: Incarnational Translation for Preaching gets to the core In Other Words: Incarnational Translation for Preaching gets to the core of the task of preaching, and therefore deserves to be read and studied of the task of preaching, and therefore deserves to be read and studied by everyone who preaches. For many of our churches, preaching is most by everyone who preaches. For many of our churches, preaching is most fundamentally the act of bridging the gap between the ancient text of “long, fundamentally the act of bridging the gap between the ancient text of “long, long ago” and the lives of contemporary listeners “here and now.” Often in long ago” and the lives of contemporary listeners “here and now.” Often in worship services a scripture passage is read, and then this reading is followed worship services a scripture passage is read, and then this reading is followed by a sermon that serves as a commentary to help listeners better understand by a sermon that serves as a commentary to help listeners better understand what the passage meant in Bible times, what it means in our times, and how what the passage meant in Bible times, what it means in our times, and how we might apply it in our lives. we might apply it in our lives. I suppose it is trite to say that the times are changing, but the fact is I suppose it is trite to say that the times are changing, but the fact is that they are not only changing, they are changing rapidly. Thus the task that they are not only changing, they are changing rapidly. Thus the task of helping the scripture speak for our modern congregations is even more of helping the scripture speak for our modern congregations is even more urgent. In Other Words engages the Biblical text that serves the task of urgent. In Other Words engages the Biblical text that serves the task of preaching in beautiful and inspiring ways. preaching in beautiful and inspiring ways. In case anyone thinks preaching has not changed, chapter one outlines In case anyone thinks preaching has not changed, chapter one outlines some of the major changes in preaching over the last centuries and decades. some of the major changes in preaching over the last centuries and decades. This chapter serves to strengthen the writers’ case for what follows, but it This chapter serves to strengthen the writers’ case for what follows, but it also helps the reader see that preaching does change and that new thoughts also helps the reader see that preaching does change and that new thoughts about preaching are needed. Often we think of context as related to different about preaching are needed. Often we think of context as related to different places or people, but in this volume different times are added to the important places or people, but in this volume different times are added to the important context list. context list. Chapter two takes us to the book’s core teaching, helping us understand Chapter two takes us to the book’s core teaching, helping us understand “incarnational translation” for preaching. Incarnational translation includes “incarnational translation” for preaching. Incarnational translation includes concerns of the original text and the contemporary context. What would the concerns of the original text and the contemporary context. What would the text sound like had it been written to our contexts? That is the incarnational text sound like had it been written to our contexts? That is the incarnational translation Cosgrove and Edgerton want to help preachers be able to prepare translation Cosgrove and Edgerton want to help preachers be able to prepare as part of preparing to preach. Incarnational translation speaks to many of as part of preparing to preach. Incarnational translation speaks to many of the changes mentioned in chapter one. Every preacher will be motivated to the changes mentioned in chapter one. Every preacher will be motivated to understand the need to find the rich fiber that is in the biblical text. understand the need to find the rich fiber that is in the biblical text. The center section of the book works with major genres of the The center section of the book works with major genres of the scripture texts. Chapter three focuses on the Psalms, hymns, and oracles. scripture texts. Chapter three focuses on the Psalms, hymns, and oracles. With analysis and examples we are shown how incarnational translations With analysis and examples we are shown how incarnational translations 100 The Conrad Grebel Review 100 The Conrad Grebel Review might be applied to such texts. Chapter four analyzes story and the role might be applied to such texts. Chapter four analyzes story and the role of story in scripture. The authors include examples of passages from both of story in scripture. The authors include examples of passages from both Testaments to inspire our own writing and sermon preparation. Testaments to inspire our own writing and sermon preparation. Chapter five looks at law and wisdom with the same beauty and Chapter five looks at law and wisdom with the same beauty and energy that we experience with the other genres. In each chapter there are energy that we experience with the other genres. In each chapter there are enough examples to encourage readers to create their own translations. enough examples to encourage readers to create their own translations. Chapter six concludes the book with a thorough and useful discussion of the Chapter six concludes the book with a thorough and useful discussion of the hermeneutics involved in preaching. I use the word “discussion” because of hermeneutics involved in preaching. I use the word “discussion” because of the question and answer format employed in much of the chapter. Cosgrove the question and answer format employed in much of the chapter. Cosgrove and Edgerton ask the questions that need to be asked, even if we might not and Edgerton ask the questions that need to be asked, even if we might not have thought to ask them. have thought to ask them. Incarnational translation is first and foremost a hermeneutical Incarnational translation is first and foremost a hermeneutical process, one that every good preacher engages in every time he or she process, one that every good preacher engages in every time he or she preaches. Granted, not everyone who reads this book will need a review in preaches. Granted, not everyone who reads this book will need a review in hermeneutics, but I welcomed it and felt a renewed energy to have a careful hermeneutics, but I welcomed it and felt a renewed energy to have a careful understanding of hermeneutics after the lively examples given in the earlier understanding of hermeneutics after the lively examples given in the earlier chapters. The authors include in the discussion circle hermeneutic theorists chapters. The authors include in the discussion circle hermeneutic theorists such as Paul Ricoeur and others. In this collaborative way I too felt included such as Paul Ricoeur and others. In this collaborative way I too felt included in the circle. in the circle. The incarnational translation to which this volume invites us is The incarnational translation to which this volume invites us is a genuinely creative process. We are invited to listen to the text and its a genuinely creative process. We are invited to listen to the text and its meaning, whether in Hebrew or Greek or English or whatever, and then find meaning, whether in Hebrew or Greek or English or whatever, and then find a way to create a new translation in the language and images of our listeners’ a way to create a new translation in the language and images of our listeners’ time and place. It is helpful to contemplate how much we live in a time of time and place. It is helpful to contemplate how much we live in a time of translation. The preacher may know Hebrew and Greek, but most of our translation. The preacher may know Hebrew and Greek, but most of our listeners do not, so it is all about translation. In incarnational translation we listeners do not, so it is all about translation. In incarnational translation we are urged to embrace the task – and to begin the walk of creative faithfulness are urged to embrace the task – and to begin the walk of creative faithfulness to the meaning of the ancient text. to the meaning of the ancient text.

June Alliman Yoder, Associated Mennonite Biblical Seminary, Elkhart, IN June Alliman Yoder, Associated Mennonite Biblical Seminary, Elkhart, IN Book Reviews 101 Book Reviews 101

Ron Austin. In a New Light: Spirituality and the Media Arts. Grand Rapids: Ron Austin. In a New Light: Spirituality and the Media Arts. Grand Rapids: Eerdmans, 2007. Eerdmans, 2007.

As befits Ron Austin’s artistic vocation and temperament, In a New Light As befits Ron Austin’s artistic vocation and temperament, In a New Light is more provocative than explanatory. In less than 100 pages, it contains is more provocative than explanatory. In less than 100 pages, it contains much to ponder. Written first for filmmakers seeking to live out their faith much to ponder. Written first for filmmakers seeking to live out their faith in a challenging environment, the book “explores a spiritual foundation for in a challenging environment, the book “explores a spiritual foundation for creative work” (viii) and offers much that applies to many of us. Yet its creative work” (viii) and offers much that applies to many of us. Yet its incisive explorations are so laconic that they seem more an outline of a incisive explorations are so laconic that they seem more an outline of a larger work that we wish (hope) Austin will write. larger work that we wish (hope) Austin will write. Ron Austin has worked for more than 40 years as a writer and producer Ron Austin has worked for more than 40 years as a writer and producer in Hollywood, and his experience shows in both his technical expertise and in Hollywood, and his experience shows in both his technical expertise and the wisdom that comes from longevity. As he writes, “I’m not a theorist; the wisdom that comes from longevity. As he writes, “I’m not a theorist; I’m a survivor” (vii). His spiritual foundations include “three principles, I’m a survivor” (vii). His spiritual foundations include “three principles, common to all the faith traditions”: being in the present moment, affirming common to all the faith traditions”: being in the present moment, affirming the mystery of the other, and transforming conflict (1). the mystery of the other, and transforming conflict (1). The author references Simone Weil, Martin Buber, Eastern Orthodoxy, The author references Simone Weil, Martin Buber, Eastern Orthodoxy, Judaism, Islam, and Zen Buddhism, but this is no scholarly treatise. “The Judaism, Islam, and Zen Buddhism, but this is no scholarly treatise. “The best of filmmaking is a kind of revelation made possible by an attentive best of filmmaking is a kind of revelation made possible by an attentive ‘seeing in the moment,’” he says, “but it also requires a willingness of the ‘seeing in the moment,’” he says, “but it also requires a willingness of the creative artist to risk and suffer along with the characters” (5). Then he creative artist to risk and suffer along with the characters” (5). Then he stops. stops. Austin combines practical advice with underlying principles. For Austin combines practical advice with underlying principles. For example, in discussing the writing of good, authentic dialogue, he points example, in discussing the writing of good, authentic dialogue, he points out that “truthful characterization is doomed by a lack of forgiveness” (8) out that “truthful characterization is doomed by a lack of forgiveness” (8) and that at the heart of dialogue is “the mystery of ourselves as found in the and that at the heart of dialogue is “the mystery of ourselves as found in the Other” (9). The author explores more fully the third principle, transforming Other” (9). The author explores more fully the third principle, transforming conflict. Yet even here he offers insights with little explication. He writes, conflict. Yet even here he offers insights with little explication. He writes, “The turning point in the process of transforming conflict into drama is “The turning point in the process of transforming conflict into drama is invariably the revelation and acceptance of our own contradictions” (11) invariably the revelation and acceptance of our own contradictions” (11) and leaves the reader to work out the implications. and leaves the reader to work out the implications. Austin also addresses the question of evil and how to portray it in Austin also addresses the question of evil and how to portray it in one’s creative work. Art “is not a shortcut to virtue or wisdom” (14). In one’s creative work. Art “is not a shortcut to virtue or wisdom” (14). In telling stories that confront evil, we should do so “on our knees” (14). telling stories that confront evil, we should do so “on our knees” (14). He goes on to consider the work of René Girard and Gil Bailie regarding He goes on to consider the work of René Girard and Gil Bailie regarding 102 The Conrad Grebel Review 102 The Conrad Grebel Review ritual sacrifice and violence. For the filmmaker or writer there are only two ritual sacrifice and violence. For the filmmaker or writer there are only two narrative options for resolving conflict. The more popular option, which narrative options for resolving conflict. The more popular option, which goes back to ancient sacrifice rituals, is to assign a community’s sin to a goes back to ancient sacrifice rituals, is to assign a community’s sin to a scapegoat (hundreds of movies illustrate this, from war films and westerns scapegoat (hundreds of movies illustrate this, from war films and westerns to police dramas and science fiction). The more difficult one is “for us to to police dramas and science fiction). The more difficult one is “for us to be made aware of our own complicity in the sinfulness and delusion of the be made aware of our own complicity in the sinfulness and delusion of the protagonists” (17). protagonists” (17). The book’s longer middle section presents “a brief spiritual history The book’s longer middle section presents “a brief spiritual history of film.” While admittedly not comprehensive (Austin limits his listof of film.” While admittedly not comprehensive (Austin limits his listof directors to Europeans, plus two Americans), his history includes Dreyer, directors to Europeans, plus two Americans), his history includes Dreyer, Chaplin, Renoir, Fellini, Bresson, Bergman, Truffaut, Tarkovsky (Andrei Chaplin, Renoir, Fellini, Bresson, Bergman, Truffaut, Tarkovsky (Andrei Rublev) and Kieslowski (Red, White, Blue). Film buffs will appreciate this Rublev) and Kieslowski (Red, White, Blue). Film buffs will appreciate this section, though perhaps arguing about names Austin omits. It also ignores section, though perhaps arguing about names Austin omits. It also ignores the rich contemporary cinema from around the world. The author lists over the rich contemporary cinema from around the world. The author lists over 100 20th-century films he recommends. Moviegoers used to popular cinema 100 20th-century films he recommends. Moviegoers used to popular cinema may feel lost amid the foreign films or wonder how to access them. (From may feel lost amid the foreign films or wonder how to access them. (From personal experience, Netflix is one way to see most of them.) personal experience, Netflix is one way to see most of them.) In a brief third section, “Spiritual Frontiers,” Austin discusses our In a brief third section, “Spiritual Frontiers,” Austin discusses our need for transcendence. The search for the transcendent, for a deeper level need for transcendence. The search for the transcendent, for a deeper level of meaning, “mandates […] changes in the creative process” (73). One such of meaning, “mandates […] changes in the creative process” (73). One such change is making the filmmaking process more collaborative, what he calls change is making the filmmaking process more collaborative, what he calls “shared attention” (74). He illustrates this in an appendix describing “an “shared attention” (74). He illustrates this in an appendix describing “an experiment in unity” (85) that became a full-length feature, Blue in Green experiment in unity” (85) that became a full-length feature, Blue in Green (www.blue-in-green.com). This project began with a simple story idea, an (www.blue-in-green.com). This project began with a simple story idea, an all-night party. The actors were encouraged to originate their characters, all-night party. The actors were encouraged to originate their characters, and the dialogue was wholly improvised. It became “a unique merging of and the dialogue was wholly improvised. It became “a unique merging of directors, writers, cinematographers, editors, actors – and a poet” (86). directors, writers, cinematographers, editors, actors – and a poet” (86). Another appendix includes Austin’s personal reflections on faith. He Another appendix includes Austin’s personal reflections on faith. He writes, “If we seek in our work to ‘enter into the Other’ with respect and writes, “If we seek in our work to ‘enter into the Other’ with respect and wonder […] we will find the Christ dwelling within us” (82). The author wonder […] we will find the Christ dwelling within us” (82). The author offers much wisdom not only for artists but for all of us trying to live out offers much wisdom not only for artists but for all of us trying to live out our faith in a world of contradictions. This book leaves us wanting to hear our faith in a world of contradictions. This book leaves us wanting to hear more from him. more from him.

Gordon Houser, Associate Editor, The Mennonite, Goshen, IN Gordon Houser, Associate Editor, The Mennonite, Goshen, IN Book Reviews 103 Book Reviews 103

Jeremy M. Bergen, Paul G. Doerksen, and Karl Koop, eds. Creed and Jeremy M. Bergen, Paul G. Doerksen, and Karl Koop, eds. Creed and Conscience: Essays in Honor of A. James Reimer. Kitchener, ON: Pandora Conscience: Essays in Honor of A. James Reimer. Kitchener, ON: Pandora Press, 2007. Press, 2007.

On the occasion of A. James Reimer’s retirement, his friends, students, and On the occasion of A. James Reimer’s retirement, his friends, students, and colleagues wished to recognize the thought and work of this prominent colleagues wished to recognize the thought and work of this prominent Mennonite theologian. The result is Creed and Conscience, a collection of Mennonite theologian. The result is Creed and Conscience, a collection of sixteen diverse essays. Many of the essays are expansions of key theological sixteen diverse essays. Many of the essays are expansions of key theological concepts of Reimer’s, while others are either inspired by conversations with concepts of Reimer’s, while others are either inspired by conversations with Reimer or simply dedicated to him. Reimer or simply dedicated to him. The collection is divided into six sections. The first, “Biographical,” The collection is divided into six sections. The first, “Biographical,” contains a biography of Reimer that outlines his intellectual and theological contains a biography of Reimer that outlines his intellectual and theological influences and development. The second, “Engagement with Scripture,” influences and development. The second, “Engagement with Scripture,” focuses on the current debate around homosexuality, same sex marriage, and focuses on the current debate around homosexuality, same sex marriage, and the church, approaching the issue from a biblical standpoint. “Engagement the church, approaching the issue from a biblical standpoint. “Engagement with the Anabaptist Tradition,” the third section, contains discussions about with the Anabaptist Tradition,” the third section, contains discussions about catholicity and holiness, and about Pilgram Marpeck and natural law. The catholicity and holiness, and about Pilgram Marpeck and natural law. The fourth, “Engagement with Modernity,” provides a reading of Thomas Müntzer fourth, “Engagement with Modernity,” provides a reading of Thomas Müntzer as a quasi-Marxist revolutionary, as well as an exploration of Freudian and as a quasi-Marxist revolutionary, as well as an exploration of Freudian and Jungian psychologies of religion and ethics alongside Mennonite thought, Jungian psychologies of religion and ethics alongside Mennonite thought, including Reimer’s. including Reimer’s. The longest section is the fifth, “Engagement with the Ecumenical The longest section is the fifth, “Engagement with the Ecumenical Tradition.” Several essays focus on Dietrich Bonhoeffer, while others explore Tradition.” Several essays focus on Dietrich Bonhoeffer, while others explore the relationships between the Creeds and ethics, worship, interdenominational the relationships between the Creeds and ethics, worship, interdenominational dialogue, and Christian witness. The final section, “Political Theology,” dialogue, and Christian witness. The final section, “Political Theology,” asks questions about Martin Luther’s two-kingdom theology, the secular asks questions about Martin Luther’s two-kingdom theology, the secular nation, and the positive and negative aspects of several Anabaptist political nation, and the positive and negative aspects of several Anabaptist political theologies, such as John Howard Yoder’s and Reimer’s. theologies, such as John Howard Yoder’s and Reimer’s. Whether or not the reader is familiar with Reimer’s theology, this Whether or not the reader is familiar with Reimer’s theology, this volume provides an apt summary of his wide-ranging interests. John volume provides an apt summary of his wide-ranging interests. John Rempel’s succinct biography of Reimer is especially helpful in providing Rempel’s succinct biography of Reimer is especially helpful in providing context for the discussions that follow. That the essays cover everything context for the discussions that follow. That the essays cover everything from current issues, such as homosexuality and the church, to the sixteenth- from current issues, such as homosexuality and the church, to the sixteenth- century Reformation, and to age-old challenges for the church, such as century Reformation, and to age-old challenges for the church, such as ecumenism and political theology, is a testament to the impressive – or even ecumenism and political theology, is a testament to the impressive – or even intimidating! – scope of Reimer’s work. intimidating! – scope of Reimer’s work. 104 The Conrad Grebel Review 104 The Conrad Grebel Review

To its credit, the collection does not blindly praise Reimer but ends on To its credit, the collection does not blindly praise Reimer but ends on a challenging note. In his essay “Toward an Anabaptist Political Theology,” a challenging note. In his essay “Toward an Anabaptist Political Theology,” Paul G. Doerksen daringly critiques both Yoder’s and Reimer’s political Paul G. Doerksen daringly critiques both Yoder’s and Reimer’s political theologies, pushing Reimer and other Anabaptist theologians to delve more theologies, pushing Reimer and other Anabaptist theologians to delve more deeply into the political aspect of their faith and tradition. deeply into the political aspect of their faith and tradition. Beyond the core issues, however, the essays in Creed and Conscience Beyond the core issues, however, the essays in Creed and Conscience are a powerful account of the very different people Reimer has influenced are a powerful account of the very different people Reimer has influenced and connected with over the years: Mennonites (both proud and critical), and connected with over the years: Mennonites (both proud and critical), Anglicans, Roman Catholics, and Lutherans all make their appearance here. Anglicans, Roman Catholics, and Lutherans all make their appearance here. Nearly all the essays include a personal anecdote about Reimer; Rudolf J. Nearly all the essays include a personal anecdote about Reimer; Rudolf J. Siebert goes so far as to call his contribution “Our Friendship,” and in her Siebert goes so far as to call his contribution “Our Friendship,” and in her psychological/theological essay, Christina Reimer writes about growing up psychological/theological essay, Christina Reimer writes about growing up with Reimer as her father and role model. with Reimer as her father and role model. Creed and Conscience is also a cross-section of discussions among Creed and Conscience is also a cross-section of discussions among current Mennonite theologians, many of whom contributed to this volume. current Mennonite theologians, many of whom contributed to this volume. Several essays stand apart in either their excellence or their limitations. Several essays stand apart in either their excellence or their limitations. Jeremy M. Bergen’s “The Publicity of the Holy Spirit,” Karl Koop’s Jeremy M. Bergen’s “The Publicity of the Holy Spirit,” Karl Koop’s “Holiness, Catholicity, and the Unity of all Christians,” Harry J. Huebner’s “Holiness, Catholicity, and the Unity of all Christians,” Harry J. Huebner’s “The Nation: Beyond Secular Politics,” and Lydia Neufeld Harder’s “The Nation: Beyond Secular Politics,” and Lydia Neufeld Harder’s “Theological Conversations about Same-Sex Marriage,” are especially “Theological Conversations about Same-Sex Marriage,” are especially insightful reflections, often containing critiques of the Mennonite tradition insightful reflections, often containing critiques of the Mennonite tradition while lauding its strengths. In other cases, the reader cannot concur with while lauding its strengths. In other cases, the reader cannot concur with the critique of Mennonite theology, as it is too strident, condescending, and the critique of Mennonite theology, as it is too strident, condescending, and generalized. generalized. The book’s organization into six sections is somewhat unhelpful, as the The book’s organization into six sections is somewhat unhelpful, as the essays are too disparate to be categorized, even under such general headings. essays are too disparate to be categorized, even under such general headings. Nearly half the essays are in one section, leaving the other sections hungry; Nearly half the essays are in one section, leaving the other sections hungry; the essays could be left to stand on their own without the larger sections. the essays could be left to stand on their own without the larger sections. Also, several essays overlap in content, while other aspects of Reimer’s work Also, several essays overlap in content, while other aspects of Reimer’s work remain untouched. One can only wish Reimer’s conversations with Muslim remain untouched. One can only wish Reimer’s conversations with Muslim theologians had received more than a passing mention in the Preface; surely theologians had received more than a passing mention in the Preface; surely this would have enriched the collection even more. this would have enriched the collection even more. Creed and Conscience fittingly celebrates Reimer’s many contributions Creed and Conscience fittingly celebrates Reimer’s many contributions on both academic and personal levels, and provides a largely balanced on both academic and personal levels, and provides a largely balanced taste of his wide range of interests and diverse personal connections, while taste of his wide range of interests and diverse personal connections, while Book Reviews 105 Book Reviews 105 outlining the broader conversations within his Mennonite denomination outlining the broader conversations within his Mennonite denomination and beyond. Readers familiar with Reimer’s theology will appreciate the and beyond. Readers familiar with Reimer’s theology will appreciate the deeper explorations of some of his ideas, while others will find this volume deeper explorations of some of his ideas, while others will find this volume a mostly accessible, helpful introduction to his thought and to Mennonite a mostly accessible, helpful introduction to his thought and to Mennonite theology in general. theology in general.

Susanne Guenther Loewen (BA ’07, Canadian Mennonite University) Susanne Guenther Loewen (BA ’07, Canadian Mennonite University)

Johanna W.H. van Wijk-Bos. Making Wise the Simple: The Torah in Johanna W.H. van Wijk-Bos. Making Wise the Simple: The Torah in Christian Faith and Practice. Grand Rapids: Eerdmans, 2005. Christian Faith and Practice. Grand Rapids: Eerdmans, 2005.

Making Wise the Simple calls Christians to “engage the entire Bible” as a Making Wise the Simple calls Christians to “engage the entire Bible” as a “rich source for Christian faith and practice” (xix). This is the appropriate “rich source for Christian faith and practice” (xix). This is the appropriate response to the Holocaust and centuries of anti-Semitism among Christians, response to the Holocaust and centuries of anti-Semitism among Christians, who have often supported their prejudice by (mis)reading the Bible (xviii- who have often supported their prejudice by (mis)reading the Bible (xviii- xix). xix). In the introduction, the author expresses many of her own perspectives In the introduction, the author expresses many of her own perspectives on the interpretation of the Bible. Her reclamation of the Torah (the on the interpretation of the Bible. Her reclamation of the Torah (the Pentateuch, the Five Books of Moses) by Christian readers articulates the Pentateuch, the Five Books of Moses) by Christian readers articulates the approach of feminist biblical criticism within a “confessional arena” (xix). approach of feminist biblical criticism within a “confessional arena” (xix). In order to provide a context for interpretation, Van Wijk-Bos contends that In order to provide a context for interpretation, Van Wijk-Bos contends that we contemporary readers must “establish and evaluate the distance between we contemporary readers must “establish and evaluate the distance between us and the text, between our world and their world,” which manifests itself us and the text, between our world and their world,” which manifests itself in terms of “cultural, social, and economic aspects as well as [the Bible’s] in terms of “cultural, social, and economic aspects as well as [the Bible’s] religious practices” (xx). Thus she states her belief that the Bible is not religious practices” (xx). Thus she states her belief that the Bible is not “without error” but that “a redemptive word from God [can] be found here” “without error” but that “a redemptive word from God [can] be found here” (xxi). She writes for those who share her conviction and have “[the] courage (xxi). She writes for those who share her conviction and have “[the] courage to ask disturbing questions of the text” (xxi). to ask disturbing questions of the text” (xxi). The book is divided into five main parts: The Torah in Bible and The book is divided into five main parts: The Torah in Bible and Tradition, The World of the Torah, The Making of a World (Genesis 1:1- Tradition, The World of the Torah, The Making of a World (Genesis 1:1- 11:32), The Making of a People (Genesis 12:1-Deuteronomy 34:12), and 11:32), The Making of a People (Genesis 12:1-Deuteronomy 34:12), and Living with Torah. Living with Torah. Part 1 presents Jewish and Christian understandings of “Torah” and Part 1 presents Jewish and Christian understandings of “Torah” and the people of God as articulated by the related texts of Exodus 19:3-6 and the people of God as articulated by the related texts of Exodus 19:3-6 and 106 The Conrad Grebel Review 106 The Conrad Grebel Review

1 Peter 2:9-10. The author concludes this part with an introduction to the 1 Peter 2:9-10. The author concludes this part with an introduction to the treatment of strangers in the Old Testament. treatment of strangers in the Old Testament. Part 2 discusses the historical and cultural background to the Part 2 discusses the historical and cultural background to the interpretation of the Torah in its ancient context, although it mainly focuses interpretation of the Torah in its ancient context, although it mainly focuses on the final form of the text stemming from the postexilic period. This is on the final form of the text stemming from the postexilic period. This is both a strength and a weakness; the author attends very well to the concerns both a strength and a weakness; the author attends very well to the concerns of these texts as they were being read and used at this later time, but she of these texts as they were being read and used at this later time, but she does not consider many of the implications for her readings if the texts does not consider many of the implications for her readings if the texts originate from an earlier time. For example, she relegates the violence of originate from an earlier time. For example, she relegates the violence of many narratives to the postexilic period, which she terms a “time [which many narratives to the postexilic period, which she terms a “time [which manifested] a need for identity, a desire for order, and a perspective on the manifested] a need for identity, a desire for order, and a perspective on the world as ‘filled with violence’” (118). As a result, she can dismiss them as world as ‘filled with violence’” (118). As a result, she can dismiss them as later additions or inferior reflections. But can these beliefs be found only later additions or inferior reflections. But can these beliefs be found only in the postexilic period? Certainly not; they appear throughout the material in the postexilic period? Certainly not; they appear throughout the material preserved in the Old Testament, from the earliest times to the latest. preserved in the Old Testament, from the earliest times to the latest. This dismissal of “inferior” passages or concepts appears at several This dismissal of “inferior” passages or concepts appears at several points. For example, Van Wijk-Bos rejects the relevance of the interpretation points. For example, Van Wijk-Bos rejects the relevance of the interpretation of Adam and Eve in 1 Timothy 2:11-15 rather quickly – in less than one of Adam and Eve in 1 Timothy 2:11-15 rather quickly – in less than one paragraph (125). Similarly, in the context of discussing the stipulations paragraph (125). Similarly, in the context of discussing the stipulations for sexual relations in Leviticus, she advocates the validity of same-sex for sexual relations in Leviticus, she advocates the validity of same-sex partnerships in a few short sentences without explaining her reasoning partnerships in a few short sentences without explaining her reasoning (227). (227). Parts 3 and 4 address the narrative story contained in the Pentateuch Parts 3 and 4 address the narrative story contained in the Pentateuch and the major themes of the covenant made by God at Sinai. Part 5 discusses and the major themes of the covenant made by God at Sinai. Part 5 discusses the characteristics of God (Who Regrets, Who Appears, Who Accompanies, the characteristics of God (Who Regrets, Who Appears, Who Accompanies, Who is Prejudiced, Who is Passionate), and finally the move to the New Who is Prejudiced, Who is Passionate), and finally the move to the New Testament, especially in terms of Jesus and Paul on the interpretation of the Testament, especially in terms of Jesus and Paul on the interpretation of the Torah. Torah. While the author raises serious questions about the way Christians While the author raises serious questions about the way Christians have used or ignored the Old Testament, she presents an uneven treatment have used or ignored the Old Testament, she presents an uneven treatment of the issues, narratives, and stipulations of the Pentateuch. Her point of the issues, narratives, and stipulations of the Pentateuch. Her point that the concern for the stranger in the OT must be brought more fully that the concern for the stranger in the OT must be brought more fully into conversation with the ethics of the NT is valid and necessary (300- into conversation with the ethics of the NT is valid and necessary (300- 305). However, her presentation often fails to convince as a result of her 305). However, her presentation often fails to convince as a result of her inconsistencies and lack of arguments. inconsistencies and lack of arguments. Book Reviews 107 Book Reviews 107

The book will certainly assist readers in delving into the Pentateuch, The book will certainly assist readers in delving into the Pentateuch, but they should view it as a place to begin the process of thinking about these but they should view it as a place to begin the process of thinking about these issues and to find additional resources (many listed in the fine bibliography) issues and to find additional resources (many listed in the fine bibliography) for further reflection. for further reflection.

Steven J. Schweitzer, Associated Mennonite Biblical Seminary, Elkhart, IN Steven J. Schweitzer, Associated Mennonite Biblical Seminary, Elkhart, IN

Donald E. Miller, Scott Holland, Lon Fendall, and Dean Johnson, eds. Donald E. Miller, Scott Holland, Lon Fendall, and Dean Johnson, eds. Seeking Peace in Africa: Stories from African Peacemakers. Telford, PA: Seeking Peace in Africa: Stories from African Peacemakers. Telford, PA: Cascadia Publishing House, co-published with World Council of Churches Cascadia Publishing House, co-published with World Council of Churches Publications and Herald Press, 2007. Publications and Herald Press, 2007.

This book collects presentations made at a gathering of approximately 90 This book collects presentations made at a gathering of approximately 90 Historic Peace Church (HPC) people – Church of the Brethren, Friends Historic Peace Church (HPC) people – Church of the Brethren, Friends (Quakers), and Mennonites – in Kenya in 2004. The meeting was planned (Quakers), and Mennonites – in Kenya in 2004. The meeting was planned as a follow-up to an HPC conference at Bienenberg, Switzerland held in as a follow-up to an HPC conference at Bienenberg, Switzerland held in 2001.1 Both were organized in order to respond to the invitation to HPCs 2001.1 Both were organized in order to respond to the invitation to HPCs from the “Decade to Overcome Violence” of the World Council of Churches from the “Decade to Overcome Violence” of the World Council of Churches to contribute to the work of this special WCC emphasis. to contribute to the work of this special WCC emphasis. These conversations are the latest in a series of interactions between These conversations are the latest in a series of interactions between the Peace Churches and WCC dating back to its founding in the late 1940s. the Peace Churches and WCC dating back to its founding in the late 1940s. While the Church of the Brethren and a number of Friends groups have While the Church of the Brethren and a number of Friends groups have been members of the WCC, historically most Mennonite churches, with the been members of the WCC, historically most Mennonite churches, with the exception of German and Dutch groups, have not been. exception of German and Dutch groups, have not been. Nevertheless, North American Mennonites have long been engaged Nevertheless, North American Mennonites have long been engaged with the WCC, especially regarding questions of peace and nonviolence. with the WCC, especially regarding questions of peace and nonviolence. Mennonites from Europe have been particularly involved with the Decade to Mennonites from Europe have been particularly involved with the Decade to Overcome Violence. This WCC initiative owes its existence to the German Overcome Violence. This WCC initiative owes its existence to the German Mennonite theologian Fernando Enns, and the major staff person for the Mennonite theologian Fernando Enns, and the major staff person for the Decade is Hans Ulrich Gerber, a Swiss Mennonite. Decade is Hans Ulrich Gerber, a Swiss Mennonite. What is most striking about this book in comparison with past Peace What is most striking about this book in comparison with past Peace Church contributions to WCC conversations is that it speaks to the issues Church contributions to WCC conversations is that it speaks to the issues primarily with African voices, rather than Western voices. Its existence is primarily with African voices, rather than Western voices. Its existence is 108 The Conrad Grebel Review 108 The Conrad Grebel Review evidence of and testimony to the emergence of large numbers of Christians, evidence of and testimony to the emergence of large numbers of Christians, including Peace Church Christians, in Africa.2 including Peace Church Christians, in Africa.2 We owe the book’s editors and the conference planners a debt of We owe the book’s editors and the conference planners a debt of gratitude for making these voices available to us. The desire to give voice to gratitude for making these voices available to us. The desire to give voice to those who have not been adequately heard is reflected in the structure of the those who have not been adequately heard is reflected in the structure of the book, which has more than 40 short contributions. book, which has more than 40 short contributions. Contributors come from each of the three Peace Church groups, from Contributors come from each of the three Peace Church groups, from close to a dozen countries in Africa, and from a handful of countries outside close to a dozen countries in Africa, and from a handful of countries outside the continent. Inclusion of such a broad group of contributors offers the the continent. Inclusion of such a broad group of contributors offers the reader an opportunity to touch many of the varied faces of Africa, though at reader an opportunity to touch many of the varied faces of Africa, though at the cost of more sustained analysis. the cost of more sustained analysis. The book’s major sections (into which the essays do not all fit equally The book’s major sections (into which the essays do not all fit equally well) deal with the heritage of the Peace Churches, the many forms violence well) deal with the heritage of the Peace Churches, the many forms violence takes in the African context, initiatives that HPCs have taken to respond to takes in the African context, initiatives that HPCs have taken to respond to violence, and HPC efforts at public peacemaking; and a concluding section violence, and HPC efforts at public peacemaking; and a concluding section of meditations that focuses on hope amid violence. of meditations that focuses on hope amid violence. The book’s tone is less scholarly than most previous HPC contributions The book’s tone is less scholarly than most previous HPC contributions to WCC conversations; most writers are not academics but church leaders to WCC conversations; most writers are not academics but church leaders or practitioners close to the ground. The subtitle “Stories from African or practitioners close to the ground. The subtitle “Stories from African Peacemakers” is reflective of most essays in the volume. And the medium Peacemakers” is reflective of most essays in the volume. And the medium of stories is an excellent – even essential – way to communicate convictions of stories is an excellent – even essential – way to communicate convictions about Christian faith, especially about Christian peacemaking. It is perhaps about Christian faith, especially about Christian peacemaking. It is perhaps especially apropos in African contexts. It works well. Authors tell stories especially apropos in African contexts. It works well. Authors tell stories from their countries and churches, and especially from their personal from their countries and churches, and especially from their personal experiences. The stories are frequently stories of suffering and conflict, but experiences. The stories are frequently stories of suffering and conflict, but also of courageous and innovative initiatives for peace. also of courageous and innovative initiatives for peace. Especially striking to me were accounts of Christian/Muslim conflict Especially striking to me were accounts of Christian/Muslim conflict in Nigeria and the joint efforts of Christian and Muslim leaders to restore in Nigeria and the joint efforts of Christian and Muslim leaders to restore peace. Stories about the need for forgiveness and trauma healing after peace. Stories about the need for forgiveness and trauma healing after seasons of catastrophic violence (e.g., Rwanda and Burundi) – and examples seasons of catastrophic violence (e.g., Rwanda and Burundi) – and examples of such forgiveness and healing – provide both motivation and models for of such forgiveness and healing – provide both motivation and models for peacemaking. My impression from this book is that while Peace Church peacemaking. My impression from this book is that while Peace Church missionaries generally did not bring to Africa a gospel that has peacemaking missionaries generally did not bring to Africa a gospel that has peacemaking at its center, African Peace Churches are now both eager to learn more at its center, African Peace Churches are now both eager to learn more about a theology of peacemaking and in the forefront of discovering how to about a theology of peacemaking and in the forefront of discovering how to Book Reviews 109 Book Reviews 109 embody it. If so, there is much to be grateful for. embody it. If so, there is much to be grateful for. Seeking Peace in Africa does not plow new intellectual ground. Seeking Peace in Africa does not plow new intellectual ground. Rather it brings new voices into an ongoing conversation. It does so in Rather it brings new voices into an ongoing conversation. It does so in a way that is accessible to readers who would like to know what shape a way that is accessible to readers who would like to know what shape peacemaking questions take in contexts radically different from those peacemaking questions take in contexts radically different from those we face in North America. And it points to some creative and sometimes we face in North America. And it points to some creative and sometimes dangerous answers. dangerous answers.

Notes Notes

1 Materials from the Bienenberg meeting are contained in Seeking Cultures of Peace: A 1 Materials from the Bienenberg meeting are contained in Seeking Cultures of Peace: A Peace Church Conversation (Telford, PA: Cascadia Publishing House, co-published with Peace Church Conversation (Telford, PA: Cascadia Publishing House, co-published with World Council of Churches Publications and Herald Press, 2004). World Council of Churches Publications and Herald Press, 2004). 2 By 2006 Mennonite-related Christians in Africa already outnumbered Mennonite-related 2 By 2006 Mennonite-related Christians in Africa already outnumbered Mennonite-related Christians in North America. Alemu Checole et al., Anabaptist Songs in African Hearts. Christians in North America. Alemu Checole et al., Anabaptist Songs in African Hearts. (Intercourse, PA: Good Books, co-published with Pandora Press, Kitchener, ON, 2006), vii. (Intercourse, PA: Good Books, co-published with Pandora Press, Kitchener, ON, 2006), vii.

Ted Koontz, Associated Mennonite Biblical Seminary, Elkhart, IN Ted Koontz, Associated Mennonite Biblical Seminary, Elkhart, IN Call for Submissions Call for Submissions

SOUND IN THE LANDS II SOUND IN THE LANDS II Mennonite Music Across Borders Mennonite Music Across Borders A Festival/Conference of Mennonites and Music A Festival/Conference of Mennonites and Music

June 4 - 8, 2009 June 4 - 8, 2009 Conrad Grebel University College Conrad Grebel University College Waterloo, Ontario Waterloo, Ontario

Sound in the Lands II is both a festival with multiple concerts, performances, and workshops, Sound in the Lands II is both a festival with multiple concerts, performances, and workshops, and an academic conference with papers and presentations addressing issues of Mennonite- and an academic conference with papers and presentations addressing issues of Mennonite- rooted peoples and their music-making locally and globally. rooted peoples and their music-making locally and globally. Sound in the Lands II seeks to expand musical horizons, integrating global, cross- Sound in the Lands II seeks to expand musical horizons, integrating global, cross- cultural and newer fusion of music with more familiar Mennonite traditions. As voices converge cultural and newer fusion of music with more familiar Mennonite traditions. As voices converge we may find vibrant exchanges that help redefine “Mennonite music” today. “Borders” refers we may find vibrant exchanges that help redefine “Mennonite music” today. “Borders” refers both to geographical and cultural borders and to those of style, genre, aesthetics, and other both to geographical and cultural borders and to those of style, genre, aesthetics, and other diversities. diversities. The emphasis will be on musical and cultural dialogue, including a wide array of The emphasis will be on musical and cultural dialogue, including a wide array of musical genres and exchanges. As well, we will sing together in four parts and more, a musical genres and exchanges. As well, we will sing together in four parts and more, a cappella and with all manner of instruments! cappella and with all manner of instruments! Proposals are invited from composers; instrumental and vocal (classical) performers; Proposals are invited from composers; instrumental and vocal (classical) performers; singer/songwriters, jazz, folk, pop, alternative performers; academics; musicians interested in singer/songwriters, jazz, folk, pop, alternative performers; academics; musicians interested in presenting workshops; and writers, dancers, and visual artists. presenting workshops; and writers, dancers, and visual artists.

Deadline for submissions: February 1, 2009 Deadline for submissions: February 1, 2009

Send written proposals (500 words max.) to Carol Ann Weaver: [email protected]. Send written proposals (500 words max.) to Carol Ann Weaver: [email protected]. Composers/musicians: send scores and/or recordings by surface mail to: Composers/musicians: send scores and/or recordings by surface mail to: Sound in the Lands II, Conrad Grebel University College, Sound in the Lands II, Conrad Grebel University College, 140 Westmount Rd. N., Waterloo, ON N2L 3G6 CANADA. 140 Westmount Rd. N., Waterloo, ON N2L 3G6 CANADA.

For more details on the event and how to submit your proposal, For more details on the event and how to submit your proposal, visit http://grebel.uwaterloo.ca/soundinlands.shtml. visit http://grebel.uwaterloo.ca/soundinlands.shtml.