Spring 1998 Spring 1998

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Editorial 1 Editorial 1

The Conrad Grebel Review The Conrad Grebel Review

Volume 16, Number 2 Volume 16, Number 2 Spring 1998 Spring 1998

SPECIAL ISSUE: JOHN HOWARD YODER SPECIAL ISSUE: JOHN HOWARD YODER

Editorial Editorial Marlene Epp 3 Marlene Epp 3 Articles Articles

Mennonites, Christ, and Culture: The Yoder Legacy Mennonites, Christ, and Culture: The Yoder Legacy James Reimer 5 James Reimer 5

Mennonites and Narrative Theology: The Case of Mennonites and Narrative Theology: The Case of John Howard Yoder John Howard Yoder Chris K. Huebner 15 Chris K. Huebner 15

Toward a Theology of Culture: A Dialogue with Toward a Theology of Culture: A Dialogue with John Howard Yoder and Gordon Kaufman John Howard Yoder and Gordon Kaufman Duane K. Friesen 39 Duane K. Friesen 39

He Came Preaching Peace: The Ecumenical Peace He Came Preaching Peace: The Ecumenical Peace Witness of John H. Yoder Witness of John H. Yoder Mark Thiessen Nation 65 Mark Thiessen Nation 65

John Howard Yoder and the Ecumenical Church John Howard Yoder and the Ecumenical Church William Klassen 77 William Klassen 77

In the Footsteps of Marcion: Notes Toward an In the Footsteps of Marcion: Notes Toward an Understanding of John Yoder’s Theology Understanding of John Yoder’s Theology John W. Miller 82 John W. Miller 82 2 The Conrad Grebel Review 2 The Conrad Grebel Review

Reflections Reflections Memorial Tributes to John Howard Yoder (1927-1997) Memorial Tributes to John Howard Yoder (1927-1997) Given at his Funeral, 3 January 1998 Given at his Funeral, 3 January 1998 Tom Yoder Neufeld 93 Tom Yoder Neufeld 93

Mary Ellen Meyer 96 Mary Ellen Meyer 96

Stanley Hauerwas 98 Stanley Hauerwas 98

Father David Burrell 101 Father David Burrell 101

David A. Shank 103 David A. Shank 103

Erland Waltner 105 Erland Waltner 105

Literary Refractions Literary Refractions

Introduction Introduction Hildi Froese Tiessen 108 Hildi Froese Tiessen 108

Flowers for Approaching the Fire Flowers for Approaching the Fire Rudy Wiebe 110 Rudy Wiebe 110

Three Poems Three Poems Sarah Klassen 125 Sarah Klassen 125

Book Review Book Review

John Howard Yoder, For the Nations: Essays John Howard Yoder, For the Nations: Essays Public and Evangelical. Public and Evangelical. Reviewed by Conrad Brunk 128 Reviewed by Conrad Brunk 128 Editorial 1 Editorial 1

Editorial Editorial

When theologian John Howard Yoder died on December 30, 1997, individuals When theologian John Howard Yoder died on December 30, 1997, individuals at Conrad Grebel College, along with the wider Mennonite and theological at Conrad Grebel College, along with the wider Mennonite and theological communities, paused to reflect on the suddenness of his passing. This reaction communities, paused to reflect on the suddenness of his passing. This reaction was followed immediately by conjectures regarding the importance of his was followed immediately by conjectures regarding the importance of his legacy to the Mennonite church over the past four decades. The editorial legacy to the Mennonite church over the past four decades. The editorial team pondered the wisdom of dedicating a special issue of The Conrad Grebel team pondered the wisdom of dedicating a special issue of The Conrad Grebel Review to John Howard Yoder just six months after his death. Review to John Howard Yoder just six months after his death. The editorial team decided to go ahead, and the result is this special The editorial team decided to go ahead, and the result is this special issue with an assorted mix of scholarly articles, personal essays, and reflective issue with an assorted mix of scholarly articles, personal essays, and reflective tributes. We are especially grateful that Yoder's family allowed us to publish tributes. We are especially grateful that Yoder's family allowed us to publish the tributes given at his memorial service at College Mennonite Church in the tributes given at his memorial service at College Mennonite Church in Goshen, Indiana, on January 3. The cover photo was taken by Jim Reimer Goshen, Indiana, on January 3. The cover photo was taken by Jim Reimer when Yoder visited the Toronto Mennonite Theological Centre in the winter when Yoder visited the Toronto Mennonite Theological Centre in the winter of 1997. of 1997. The life and career stages represented by the authors certainly point to The life and career stages represented by the authors certainly point to the longevity of Yoder’s impact on the Mennonite theological community. the longevity of Yoder’s impact on the Mennonite theological community. From younger scholars like Chris Huebner, to former students of Yoder like From younger scholars like Chris Huebner, to former students of Yoder like Duane Friesen and Mark Thiessen Nation, to colleagues, whose relationships Duane Friesen and Mark Thiessen Nation, to colleagues, whose relationships with Yoder date back to the 1950s and 60s, like William Klassen and John with Yoder date back to the 1950s and 60s, like William Klassen and John Miller, the writers here have engaged with Yoder and his thought over four Miller, the writers here have engaged with Yoder and his thought over four decades. During the past decade, Yoder’s legacy came to include allegations decades. During the past decade, Yoder’s legacy came to include allegations of sexual misconduct, followed by a lengthy process of church discipline. of sexual misconduct, followed by a lengthy process of church discipline. We solicited an article for this issue of The Review that examined this process We solicited an article for this issue of The Review that examined this process of restoration and healing in the context of Yoder’s own ideals about church of restoration and healing in the context of Yoder’s own ideals about church discipline. As publication deadlines approached, we recognized that, for a discipline. As publication deadlines approached, we recognized that, for a number of reasons, this piece required more time and reflection. number of reasons, this piece required more time and reflection. The literary refractions for this issue include a piece by a giant in the The literary refractions for this issue include a piece by a giant in the literary world, Rudy Wiebe. His essay, and also the poems by Sarah Klassen, literary world, Rudy Wiebe. His essay, and also the poems by Sarah Klassen, ponder the themes and stories of martyrdom that are central to the Anabaptist ponder the themes and stories of martyrdom that are central to the Anabaptist story. Literary editor Hildi Froese Tiessen has creatively offered a linkage story. Literary editor Hildi Froese Tiessen has creatively offered a linkage between Yoder and Wiebe. Because of space limitations, the book review between Yoder and Wiebe. Because of space limitations, the book review 2 The Conrad Grebel Review 2 The Conrad Grebel Review section includes only Conrad Brunk’s review of John Howard Yoder’s last section includes only Conrad Brunk’s review of John Howard Yoder’s last book. book. Undoubtedly the design changes were the first thing you noticed when Undoubtedly the design changes were the first thing you noticed when you picked up this issue of The Review. We thought the recent editorial you picked up this issue of The Review. We thought the recent editorial transition offered a good opportunity to give the journal a slight makeover, transition offered a good opportunity to give the journal a slight makeover, given that the overall look has remained the same for about ten years. The given that the overall look has remained the same for about ten years. The full cover photograph was especially suitable for this special Yoder issue; full cover photograph was especially suitable for this special Yoder issue; we’ll try to follow this one with different images for each subsequent issue. we’ll try to follow this one with different images for each subsequent issue. Other modifications include larger and more varied fonts, as well as more Other modifications include larger and more varied fonts, as well as more white space to enhance readability. Please let me know how you respond to white space to enhance readability. Please let me know how you respond to the new look. the new look. There have also been some personnel changes at The Review which There have also been some personnel changes at The Review which deserve mention. I welcome Arnold Neufeldt-Fast, who recently completed deserve mention. I welcome Arnold Neufeldt-Fast, who recently completed a doctoral degree in theology from St. Michael’s College at the University of a doctoral degree in theology from St. Michael’s College at the University of Toronto, to the position of Book Review Editor. Wendy Stocker, who managed Toronto, to the position of Book Review Editor. Wendy Stocker, who managed circulation and generally kept the production process moving, has left The circulation and generally kept the production process moving, has left The Review after four years. Wendy’s overall competence was greatly appreciated Review after four years. Wendy’s overall competence was greatly appreciated and I offer warm thanks to her. Trijntje Miller has taken on circulation duties and I offer warm thanks to her. Trijntje Miller has taken on circulation duties and we welcome her to the team. and we welcome her to the team.

Marlene Epp, Editor Marlene Epp, Editor [email protected] [email protected] Mennonites, Christ, and Culture 5 Mennonites, Christ, and Culture 5

Mennonites, Christ, and Culture: Mennonites, Christ, and Culture: The Yoder Legacy The Yoder Legacy

A. James Reimer A. James Reimer

Recollections Recollections

John Howard Yoder was not the easiest man in the world to relate to casually John Howard Yoder was not the easiest man in the world to relate to casually and informally. I would run into him regularly at the American Academy of and informally. I would run into him regularly at the American Academy of Religion meetings, an annual gathering of academics teaching at universities Religion meetings, an annual gathering of academics teaching at universities and colleges, but our greetings to each other until recently were no more and colleges, but our greetings to each other until recently were no more than perfunctory. I was always surprised at how well he was known outside than perfunctory. I was always surprised at how well he was known outside Mennonite circles, even though he was always an enigmatic and silent Mennonite circles, even though he was always an enigmatic and silent presence at such international academic conferences. He would virtually never presence at such international academic conferences. He would virtually never say anything but would take notes prolifically. What did he do with all those say anything but would take notes prolifically. What did he do with all those ideas? Write books, I guess! I do remember him once accusing me in front of ideas? Write books, I guess! I do remember him once accusing me in front of others of trying to Catholicize the Mennonites at Conrad Grebel College. I others of trying to Catholicize the Mennonites at Conrad Grebel College. I punched him good-humoredly. He seemed to be taken aback. punched him good-humoredly. He seemed to be taken aback. In the past few years, we managed to establish what I would consider In the past few years, we managed to establish what I would consider to be a kind of relationship. In the Fall of 1994, I had breakfast with him in to be a kind of relationship. In the Fall of 1994, I had breakfast with him in Chicago, at a conference for which I had flown in from Amsterdam, where I Chicago, at a conference for which I had flown in from Amsterdam, where I was spending my sabbatical. He was sitting alone and I joined him. We talked was spending my sabbatical. He was sitting alone and I joined him. We talked about Dutch Mennonites and how they differed from North American about Dutch Mennonites and how they differed from North American Mennonites. I told him about my wife’s (Margaret Loewen Reimer) article Mennonites. I told him about my wife’s (Margaret Loewen Reimer) article on Mennonite hymnody. He was particularly interested in the high regard on Mennonite hymnody. He was particularly interested in the high regard Harold S. Bender had had for the Russian Mennonite choral tradition. An Harold S. Bender had had for the Russian Mennonite choral tradition. An issue that was of special interest to me, but one that Yoder never fully issue that was of special interest to me, but one that Yoder never fully answered, was the role that dogmatics (as in Karl Barth’s Church Dogmatics) answered, was the role that dogmatics (as in Karl Barth’s Church Dogmatics) played in his ethics. played in his ethics.

A. James Reimer is associate professor of Religious Studies at Conrad Grebel A. James Reimer is associate professor of Religious Studies at Conrad Grebel College in Waterloo, ON. College in Waterloo, ON. 6 The Conrad Grebel Review 6 The Conrad Grebel Review

In October 1996, I drove Yoder back and forth to the Believers Church In October 1996, I drove Yoder back and forth to the Believers Church conference sessions which we were both attending at McMaster Divinity conference sessions which we were both attending at McMaster Divinity College. We rode the hour distance between Waterloo and Hamilton a number College. We rode the hour distance between Waterloo and Hamilton a number of times. The discomfort of my 1982 AMC Concord, an awkwardness of times. The discomfort of my 1982 AMC Concord, an awkwardness compounded by trying to find a place for his ever-present crutches, did not compounded by trying to find a place for his ever-present crutches, did not hinder us from engaging in lengthy conversations on a range of topics, hinder us from engaging in lengthy conversations on a range of topics, including his reflections on Karl Barth, with whom he had studied in Basel. including his reflections on Karl Barth, with whom he had studied in Basel. The influence of Barth on Yoder’s thought always fascinated me, but my The influence of Barth on Yoder’s thought always fascinated me, but my probings into the matter never received satisfactory answers. Then in March probings into the matter never received satisfactory answers. Then in March 1997, I helped to arrange a series of lectures by Yoder at Conrad Grebel 1997, I helped to arrange a series of lectures by Yoder at Conrad Grebel College and at the Toronto Mennonite Theological Centre. Again we spent a College and at the Toronto Mennonite Theological Centre. Again we spent a lot of time in conversation at lectures, in my car, and at my house. I was lot of time in conversation at lectures, in my car, and at my house. I was struck by the “patriarchal” style of his presentations and interaction with struck by the “patriarchal” style of his presentations and interaction with audiences. Discussions were question-and-answer periods more than audiences. Discussions were question-and-answer periods more than conversations. He lectured on Tolstoi, The Politics of Jesus Revisited, Judaism conversations. He lectured on Tolstoi, The Politics of Jesus Revisited, Judaism as a Non-non Christian Religion, and The Jewishness of the Free Church as a Non-non Christian Religion, and The Jewishness of the Free Church Tradition. These lectures confirmed what had been my impression over the Tradition. These lectures confirmed what had been my impression over the years: here was a man who seemed never to have changed his mind. His The years: here was a man who seemed never to have changed his mind. His The Politics of Jesus (1972) was simply a working out of his Concern Group Politics of Jesus (1972) was simply a working out of his Concern Group theology of the 1950s and 1960s. And in his last book, For the Nations, he theology of the 1950s and 1960s. And in his last book, For the Nations, he sets the record straight about what he has always thought, said, and meant, sets the record straight about what he has always thought, said, and meant, for those who misunderstand him. In this final book he is especially concerned for those who misunderstand him. In this final book he is especially concerned to defend himself against the charge of a sectarianism that is apolitical and to defend himself against the charge of a sectarianism that is apolitical and withdraws from engagement with contemporary culture. My last memory of withdraws from engagement with contemporary culture. My last memory of Yoder is a vigorous handshake at the American Academy of Religion meetings Yoder is a vigorous handshake at the American Academy of Religion meetings in San Francisco in November 1997. in San Francisco in November 1997. Yoder’s influence on the Mennonite church in the twentieth century is Yoder’s influence on the Mennonite church in the twentieth century is irrefutable. Through his writings, his lectures at Associated Mennonite irrefutable. Through his writings, his lectures at Associated Mennonite Biblical Seminaries, his administrative responsibilities for a variety of Biblical Seminaries, his administrative responsibilities for a variety of Mennonite Institutions, and his ecumenical presence, he has profoundly Mennonite Institutions, and his ecumenical presence, he has profoundly shaped the Mennonite self-understanding of a whole generation of pastors, shaped the Mennonite self-understanding of a whole generation of pastors, lay persons, and academics. While his importance should not be lay persons, and academics. While his importance should not be underestimated, his passing does free the next generation of Mennonite underestimated, his passing does free the next generation of Mennonite theologians and ethicists to reconfigure the question that preoccupied him theologians and ethicists to reconfigure the question that preoccupied him above all others: What does it mean to be “in the world but not of it?” What above all others: What does it mean to be “in the world but not of it?” What Mennonites, Christ, and Culture 7 Mennonites, Christ, and Culture 7 does it mean to follow Christ in contemporary society and culture? The impact does it mean to follow Christ in contemporary society and culture? The impact of Yoder’s reading of the sources and the logic of his argument does not of Yoder’s reading of the sources and the logic of his argument does not preclude the possibilities of other interpretations of what it means to be faithful preclude the possibilities of other interpretations of what it means to be faithful in the world at the turn of the millennium. in the world at the turn of the millennium.

Yoder’s claims reconsidered Yoder’s claims reconsidered

Yoder’s intellectual pursuits were eclectic: Biblical studies (The Politics of Yoder’s intellectual pursuits were eclectic: Biblical studies (The Politics of Jesus, The Fullness of Christ, Body Politics), historical and systematic Jesus, The Fullness of Christ, Body Politics), historical and systematic theology (Preface to Theology: Christology and Theological Method), theology (Preface to Theology: Christology and Theological Method), Reformation studies (his German doctoral dissertation on the Swiss Anabaptist Reformation studies (his German doctoral dissertation on the Swiss Anabaptist disputations, The Legacy of Michael Sattler, Balthasar Hubmaier (ed.), disputations, The Legacy of Michael Sattler, Balthasar Hubmaier (ed.), ecclesiology (The Royal Priesthood), ecumenicity (The Ecumenical ecclesiology (The Royal Priesthood), ecumenicity (The Ecumenical Movement and the Faithful Church), and innumerable other articles and Movement and the Faithful Church), and innumerable other articles and pamphlets on topics from capital punishment to sexuality. Underlying all of pamphlets on topics from capital punishment to sexuality. Underlying all of these impressive contributions, however, is one over-riding concern: the these impressive contributions, however, is one over-riding concern: the nonviolent peace witness that all who confess Jesus as Lord are called upon nonviolent peace witness that all who confess Jesus as Lord are called upon to give without compromise. It was the topic that compelled Yoder and is the to give without compromise. It was the topic that compelled Yoder and is the explicit focus of many of his books (The Christian Witness to the State; He explicit focus of many of his books (The Christian Witness to the State; He Came Preaching Peace; The Original Revolution; Christian Attitudes to War, Came Preaching Peace; The Original Revolution; Christian Attitudes to War, Peace, and Revolution; Nevertheless; The Priestly Kingdom; For the Nations; Peace, and Revolution; Nevertheless; The Priestly Kingdom; For the Nations; Karl Barth and Pacifism; Reinhold Niebuhr and Christian Pacifism; What Karl Barth and Pacifism; Reinhold Niebuhr and Christian Pacifism; What Would You Do If ?; When War is Unjust). Yoder’s views on this subject, part Would You Do If ?; When War is Unjust). Yoder’s views on this subject, part of the much larger issue of the relation of church to world, of Christ to culture, of the much larger issue of the relation of church to world, of Christ to culture, might be summarized with the following six propositions. might be summarized with the following six propositions.

1. To say that Jesus is the messiah is to say that the “way of the cross” is the 1. To say that Jesus is the messiah is to say that the “way of the cross” is the way to particular and universal reconciliation (at-one-ment). The “suffering way to particular and universal reconciliation (at-one-ment). The “suffering servant” vision of the messiah, already present in the messianic passages of servant” vision of the messiah, already present in the messianic passages of the Hebrew Scriptures (e.g., Isaiah 53), is the one appropriated by Jesus the Hebrew Scriptures (e.g., Isaiah 53), is the one appropriated by Jesus from a number of options, a fateful choice forged through struggle with intense from a number of options, a fateful choice forged through struggle with intense temptation in the desert in preparation for his mission. Retrospectively, it is temptation in the desert in preparation for his mission. Retrospectively, it is most profoundly expressed in the Pauline kenosis (Jesus emptying himself most profoundly expressed in the Pauline kenosis (Jesus emptying himself of his divinity) passage of Philippians 2, one of the oldest hymns of the early of his divinity) passage of Philippians 2, one of the oldest hymns of the early church. This “way of the cross” (the resurrection somehow does not get equal church. This “way of the cross” (the resurrection somehow does not get equal treatment), the way of self-sacrificial love, is not a means to salvation but is treatment), the way of self-sacrificial love, is not a means to salvation but is 8 The Conrad Grebel Review 8 The Conrad Grebel Review

itself the gospel, the good news, the kerygma. It is not primarily an existential, itself the gospel, the good news, the kerygma. It is not primarily an existential, inner reality but a social-political alternative for how people ought relate to inner reality but a social-political alternative for how people ought relate to each other in community. each other in community. The existential dimension (one’s individual stance before God) is The existential dimension (one’s individual stance before God) is subordinated to the “political” message–“political” interpreted not in any subordinated to the “political” message–“political” interpreted not in any narrow sense but as a whole new way of living with others in the world. To narrow sense but as a whole new way of living with others in the world. To confess Jesus as Lord is to commit oneself to the way of the cross in human confess Jesus as Lord is to commit oneself to the way of the cross in human relations. This is the gist of Yoder’s best known work, The Politics of Jesus. relations. This is the gist of Yoder’s best known work, The Politics of Jesus. The question is whether this is an adequate Christology. In his effective The question is whether this is an adequate Christology. In his effective corrective to the evangelical tendency to interiorize the gospel and that of corrective to the evangelical tendency to interiorize the gospel and that of the mainline churches to sacramentalize it, Yoder offers a powerful political the mainline churches to sacramentalize it, Yoder offers a powerful political reading of the New Testament which unfortunately devalues the existential- reading of the New Testament which unfortunately devalues the existential- sacramental power of Jesus’ message–that part having to do with divine grace, sacramental power of Jesus’ message–that part having to do with divine grace, the personal forgiveness of sin, the inner renewal of the spirit, and the the personal forgiveness of sin, the inner renewal of the spirit, and the individual’s stance before God. individual’s stance before God.

2. The earliest Christian community consisted of messianic Jews who 2. The earliest Christian community consisted of messianic Jews who accepted Jesus’ messianic vision. The Jesus movement in its earliest phase accepted Jesus’ messianic vision. The Jesus movement in its earliest phase was quite compatible with the range of Jewish possibilities at the time. It was quite compatible with the range of Jewish possibilities at the time. It was in the synagogue tradition of exilic Judaism. Only gradually, with was in the synagogue tradition of exilic Judaism. Only gradually, with Christianity’s transformation into a Gentile religion, did Christianity and Christianity’s transformation into a Gentile religion, did Christianity and Judaism separate into two discreet, even hostile, religious entities. Until the Judaism separate into two discreet, even hostile, religious entities. Until the end of the third century, there were still Christians who went to the synagogue end of the third century, there were still Christians who went to the synagogue on Saturday and heard Origen preach on Sunday. The tragic split emerged on Saturday and heard Origen preach on Sunday. The tragic split emerged gradually with the Hellenization of the Christian movement. The apologists gradually with the Hellenization of the Christian movement. The apologists of the second century (like Justin Martyr) are at least partly to blame for it. of the second century (like Justin Martyr) are at least partly to blame for it. They use non-Hebraic philosophical categories to make universal, rational They use non-Hebraic philosophical categories to make universal, rational claims for Christianity (what in modern academic jargon might be referred claims for Christianity (what in modern academic jargon might be referred to as “foundationalism”). The struggle against so-called “heresies” (Jewish to as “foundationalism”). The struggle against so-called “heresies” (Jewish on the one side and Hellenistic on the other), together with the conversion of on the one side and Hellenistic on the other), together with the conversion of the Emperor Constantine, signals the completion of the rift. In the process the Emperor Constantine, signals the completion of the rift. In the process Christianity isolates Judaism into a defensive, non-missionary religious Christianity isolates Judaism into a defensive, non-missionary religious culture quite different from its earlier Babylonian version. culture quite different from its earlier Babylonian version. In Yoder’s reading of the Hebrew Scriptures, the dispersion of the In Yoder’s reading of the Hebrew Scriptures, the dispersion of the peoples in the Babel story (Genesis 11) was not a punishment but a blessing. peoples in the Babel story (Genesis 11) was not a punishment but a blessing. Mennonites, Christ, and Culture 9 Mennonites, Christ, and Culture 9

It represented God’s “nonfoundationalist” intention in creation–diversity It represented God’s “nonfoundationalist” intention in creation–diversity (plenitude) rather than conformity. Again and again God’s people were (plenitude) rather than conformity. Again and again God’s people were tempted by a “foundationalist” tendency to conform and unify. Centralized tempted by a “foundationalist” tendency to conform and unify. Centralized military and religious bureaucracies were the result of falling away from military and religious bureaucracies were the result of falling away from God’s intent. Through the Babylonian captivity and the consequent scattering God’s intent. Through the Babylonian captivity and the consequent scattering of the Jews from their homeland, God (as God had done in the “Tower of of the Jews from their homeland, God (as God had done in the “Tower of Babel” event) once again was trying to teach his people the missionary task Babel” event) once again was trying to teach his people the missionary task of contributing to the welfare of alien cultures in foreign cities. The formation of contributing to the welfare of alien cultures in foreign cities. The formation of the Hebrew canon was not orchestrated by a central hierarchy in Jerusalem of the Hebrew canon was not orchestrated by a central hierarchy in Jerusalem but emerged in the diasporic community as a way of achieving Jewish but emerged in the diasporic community as a way of achieving Jewish identity–an identity based not on central authority but on text(s). This is the identity–an identity based not on central authority but on text(s). This is the line of argument in Yoder’s last book, For the Nations. line of argument in Yoder’s last book, For the Nations. Yoder’s compelling interpretation of the exilic Jewish and early Yoder’s compelling interpretation of the exilic Jewish and early Christian story fails to do justice to the importance of organized, institutional Christian story fails to do justice to the importance of organized, institutional religious and political life both in Judaism and in historic Christianity. religious and political life both in Judaism and in historic Christianity. Jerusalem and Constantinople/Rome, symbolically speaking, played a more Jerusalem and Constantinople/Rome, symbolically speaking, played a more important role (both historically and theologically) in the development of important role (both historically and theologically) in the development of Judaism and Christianity, respectively, than Yoder allows for. His selective Judaism and Christianity, respectively, than Yoder allows for. His selective reading of the history of each appears to be driven by his Free Church agenda. reading of the history of each appears to be driven by his Free Church agenda. Furthermore, there is diversity in the prelapsarian biblical vision of creation, Furthermore, there is diversity in the prelapsarian biblical vision of creation, to be sure. But underlying this plenitude is a foundational unity and divine to be sure. But underlying this plenitude is a foundational unity and divine harmony that Yoder underestimates. It is the Fall that brings disunity, harmony that Yoder underestimates. It is the Fall that brings disunity, fragmentation, and estrangement. fragmentation, and estrangement.

3. The great Christian reversal took place with the so-called “Constantinian 3. The great Christian reversal took place with the so-called “Constantinian shift.” The conversion of Constantine in the fourth century is for Yoder the shift.” The conversion of Constantine in the fourth century is for Yoder the dominant symbol for the reversal of the messianic vision of early Jewish- dominant symbol for the reversal of the messianic vision of early Jewish- Christianity. Whereas the early Christian community was a suffering and Christianity. Whereas the early Christian community was a suffering and persecuted minority within a larger, hostile culture, Christianity gradually persecuted minority within a larger, hostile culture, Christianity gradually becomes first the privileged minority and eventually, in the medieval period, becomes first the privileged minority and eventually, in the medieval period, virtually coincident with society. It now supported the state in persecuting virtually coincident with society. It now supported the state in persecuting non-Christian minority groups like the Jews. Constantinianism becomes a non-Christian minority groups like the Jews. Constantinianism becomes a shibboleth in Yoder’s theology for all that is wrong, especially centralized shibboleth in Yoder’s theology for all that is wrong, especially centralized and military top-down authority which presumes to be in charge of running and military top-down authority which presumes to be in charge of running the world. It is a code word for everything that faithful Christianity should the world. It is a code word for everything that faithful Christianity should 10 The Conrad Grebel Review 10 The Conrad Grebel Review

not be, and characterizes the basic stance of all mainline denominations in not be, and characterizes the basic stance of all mainline denominations in Eastern and Western Christianity up to present. Eastern and Western Christianity up to present. Within this Constantinian worldview, Christian ethics is always Within this Constantinian worldview, Christian ethics is always premised on what is universalizable and pragmatic. Only if it is possible to premised on what is universalizable and pragmatic. Only if it is possible to think that something works for everybody can it be considered realistic. In think that something works for everybody can it be considered realistic. In this way of thinking, Jesus’ “way of the cross,” and nonviolent love (agape) this way of thinking, Jesus’ “way of the cross,” and nonviolent love (agape) no longer is the one criterion–you obviously can’t run a society that way. no longer is the one criterion–you obviously can’t run a society that way. Other criteria, taken from the larger culture (norms based on what is Other criteria, taken from the larger culture (norms based on what is considered rational or common sense) are now more important than the considered rational or common sense) are now more important than the Christological one. The theory of the Just War, originating with St. Jerome Christological one. The theory of the Just War, originating with St. Jerome and St. Augustine, replaces the official pacifism of the early Church during and St. Augustine, replaces the official pacifism of the early Church during the time of Constantine. The medieval church (in exempting the clerical estate the time of Constantine. The medieval church (in exempting the clerical estate from bloodshed) still bore witness to the higher nonviolent ideal–war was an from bloodshed) still bore witness to the higher nonviolent ideal–war was an evil only to be tolerated (“justified”) in extreme circumstances and required evil only to be tolerated (“justified”) in extreme circumstances and required penitence. But with the Reformation the duty to defend one’s country militarily penitence. But with the Reformation the duty to defend one’s country militarily becomes imbedded in the very articles of faith (in effect it is dogmatically becomes imbedded in the very articles of faith (in effect it is dogmatically justified). The Crusade (or “holy war”), in contrast to the “just war” which justified). The Crusade (or “holy war”), in contrast to the “just war” which plays by certain restraining rules, is divinely ordained violence, a position plays by certain restraining rules, is divinely ordained violence, a position adopted by the Church during part of the Middle Ages, and by certain groups adopted by the Church during part of the Middle Ages, and by certain groups in the modern period (some Puritans and Liberation movements). Only the in the modern period (some Puritans and Liberation movements). Only the Jews of the Middle Ages, some medieval Christian sectaries, the Anabaptists, Jews of the Middle Ages, some medieval Christian sectaries, the Anabaptists, parts of the modern Believers Church (Mennonites, Quakers, Church of the parts of the modern Believers Church (Mennonites, Quakers, Church of the Brethren et al.), and some humanists and Christian dissenters in mainline Brethren et al.), and some humanists and Christian dissenters in mainline traditions have kept the pacifist vision alive. The Constantinian reversal is to traditions have kept the pacifist vision alive. The Constantinian reversal is to blame for this loss of Jesus-based pacifism. Christians began thinking that blame for this loss of Jesus-based pacifism. Christians began thinking that they were responsible for running the world, that Jesus’ love ethic was they were responsible for running the world, that Jesus’ love ethic was irrelevant, unrealistic, and irresponsible. This is the basic argument of Yoder’s irrelevant, unrealistic, and irresponsible. This is the basic argument of Yoder’s twenty years of lectures on the subject published as Christian Attitudes toward twenty years of lectures on the subject published as Christian Attitudes toward War and Peace: Companion to Roland Bainton, and When War is Unjust: War and Peace: Companion to Roland Bainton, and When War is Unjust: Honesty in Just War Thinking. Honesty in Just War Thinking. There is no denying the power of Yoder’s critique of Constantinianism There is no denying the power of Yoder’s critique of Constantinianism and the “fall of the church.” It is a message that is not original with Yoder, and the “fall of the church.” It is a message that is not original with Yoder, and one that the church caught in civil religion needs to hear over and over and one that the church caught in civil religion needs to hear over and over again. But there is an injustice to history, including the Contantinian era, that is again. But there is an injustice to history, including the Contantinian era, that is committed by Yoder and others for whom “Constantinianism” is a shibboleth committed by Yoder and others for whom “Constantinianism” is a shibboleth Mennonites, Christ, and Culture 11 Mennonites, Christ, and Culture 11 for all that is bad. The third and fourth centuries were a time of great upheaval for all that is bad. The third and fourth centuries were a time of great upheaval and diversity. There were many serious Christians, including theologians, and diversity. There were many serious Christians, including theologians, clerics, and statesmen, who were attempting to address the profound issues clerics, and statesmen, who were attempting to address the profound issues raised by their cultures in the light of the gospel. One cannot dismiss the raised by their cultures in the light of the gospel. One cannot dismiss the working of the divine in the movements of history, even in its most unlikely working of the divine in the movements of history, even in its most unlikely places and persons (like Constantine). What Yoder, in my view, does not places and persons (like Constantine). What Yoder, in my view, does not adequately account for are the tragic ambiguities of human existence and the adequately account for are the tragic ambiguities of human existence and the ethical dilemmas of concrete social-political (including ecclesiastical) life ethical dilemmas of concrete social-political (including ecclesiastical) life in the fallen world in which all of us still find ourselves. Theologians like J. in the fallen world in which all of us still find ourselves. Theologians like J. Lawrence Burkholder have seen these matters more clearly. Lawrence Burkholder have seen these matters more clearly.

4. The history of Christian theology and ethics from the second century to 4. The history of Christian theology and ethics from the second century to the present is predominantly the story of Constantinian apostasy. Although the present is predominantly the story of Constantinian apostasy. Although the theologians of the second to fifth centuries asked some significant the theologians of the second to fifth centuries asked some significant questions, and the ecumenical councils and creeds (Nicaea, Constantinople, questions, and the ecumenical councils and creeds (Nicaea, Constantinople, Chalcedon) dealt with important issues, they transposed the narrative approach Chalcedon) dealt with important issues, they transposed the narrative approach of the apostolic message into a Greek metaphysical and ontological way of of the apostolic message into a Greek metaphysical and ontological way of thinking. In the process, obedience to the moral-ethical challenge of Jesus’ thinking. In the process, obedience to the moral-ethical challenge of Jesus’ life, teaching, and ministry was no longer central. This Platonizing of Christian life, teaching, and ministry was no longer central. This Platonizing of Christian theology suited imperial politics. Constantine called the council of Nicaea in theology suited imperial politics. Constantine called the council of Nicaea in order to unite the Empire. He chaired the Council and played a key role in its order to unite the Empire. He chaired the Council and played a key role in its theological formulation using Greek philosophical terminology. Dissenting theological formulation using Greek philosophical terminology. Dissenting voices were pronounced anathema (heretical) for the sake of unity. This voices were pronounced anathema (heretical) for the sake of unity. This becomes the story of institutional Christianity from then on. It is not altogether becomes the story of institutional Christianity from then on. It is not altogether clear whether Yoder believes that the Trinitarian and Christological clear whether Yoder believes that the Trinitarian and Christological developments of the classical period were necessarily linked to the developments of the classical period were necessarily linked to the Constantinianization of the church. He equivocates on this issue. It is also Constantinianization of the church. He equivocates on this issue. It is also not entirely evident whether or not he thinks the truth lies with those minority not entirely evident whether or not he thinks the truth lies with those minority views (the heretics) that were excluded. What Yoder certainly objects to is views (the heretics) that were excluded. What Yoder certainly objects to is the exclusion of the dissenters for the sake of unity. the exclusion of the dissenters for the sake of unity. Yoder’s over-riding concern in his historical-theological approach to Yoder’s over-riding concern in his historical-theological approach to the treatment of Christian thought through the millennia is with the the treatment of Christian thought through the millennia is with the unfaithfulness of the church to the original messianic vision of Jesus. Yoder unfaithfulness of the church to the original messianic vision of Jesus. Yoder does not claim that we can in any simplistic sense turn the clock back and does not claim that we can in any simplistic sense turn the clock back and return to the origin, but again and again the Christian community needs to return to the origin, but again and again the Christian community needs to 12 The Conrad Grebel Review 12 The Conrad Grebel Review

loop back (as a vine) to the initial Christ-event for renewal and reform in the loop back (as a vine) to the initial Christ-event for renewal and reform in the present. This is the substance of Yoder’s Preface to Theology: Christology present. This is the substance of Yoder’s Preface to Theology: Christology and Theological Method. and Theological Method. Yoder’s encyclopedic grasp of the variety of theological controversies Yoder’s encyclopedic grasp of the variety of theological controversies and systems throughout the ages never ceases to amaze. Yet the sharply-focused and systems throughout the ages never ceases to amaze. Yet the sharply-focused ethical glasses through which he views every event, text, and theory filter ethical glasses through which he views every event, text, and theory filter out too cleanly the rich plenitude of historical possibilities and contingencies. out too cleanly the rich plenitude of historical possibilities and contingencies. The theological seriousness of historical moments and individual Christians The theological seriousness of historical moments and individual Christians caught in the messiness of life never quite get their due. The development of caught in the messiness of life never quite get their due. The development of a Christian doctrine of God in the first few centuries, with its distinctive a Christian doctrine of God in the first few centuries, with its distinctive metaphysical and ontological character, is not sufficiently appreciated as the metaphysical and ontological character, is not sufficiently appreciated as the grounding for the ethic that Yoder proclaims. Both theology and pneumatology grounding for the ethic that Yoder proclaims. Both theology and pneumatology are eclipsed by a low christology interpreted primarily in ethical-political are eclipsed by a low christology interpreted primarily in ethical-political terms. In the process the mystical, spiritual, and sacramental get lost. terms. In the process the mystical, spiritual, and sacramental get lost.

5. The Believers Church tradition, prototypically present in the Anabaptists 5. The Believers Church tradition, prototypically present in the Anabaptists of the sixteenth century, is a reform movement in which the concerns of the of the sixteenth century, is a reform movement in which the concerns of the early, pre-Constantinian Jewish-Christian community are recovered. early, pre-Constantinian Jewish-Christian community are recovered. Anabaptism, and the Free Church tradition it exemplifies, represents the Anabaptism, and the Free Church tradition it exemplifies, represents the retrieval of the Jewishness of Christianity. Although Yoder had been interested retrieval of the Jewishness of Christianity. Although Yoder had been interested in the early Jewish period of Christianity for a long while, the similarity of in the early Jewish period of Christianity for a long while, the similarity of the Free Church tradition to exilic Judaism seemed to engage him more the Free Church tradition to exilic Judaism seemed to engage him more intentionally toward the end of his life. He saw not only sociological parallels intentionally toward the end of his life. He saw not only sociological parallels between Mennonites and Jews, but also sociological-theological ones between between Mennonites and Jews, but also sociological-theological ones between the synagogue culture of Babylonian Judaism and the ecclesiology of the the synagogue culture of Babylonian Judaism and the ecclesiology of the Believers Church more generally. Both were suspicious of centralized Believers Church more generally. Both were suspicious of centralized authority structures, particularly those enforced by the state. Both were small authority structures, particularly those enforced by the state. Both were small messianic-type communities intent on living faithfully in alien cultures, their messianic-type communities intent on living faithfully in alien cultures, their identities similarly shaped by the reading and discussion of texts and the identities similarly shaped by the reading and discussion of texts and the pre-eminence of ethical obedience. Both espoused nonviolence. These insights pre-eminence of ethical obedience. Both espoused nonviolence. These insights are spelled out in Yoder’s essay “The Jewishness of the Free Church Tradition” are spelled out in Yoder’s essay “The Jewishness of the Free Church Tradition” (a lecture he gave at the Toronto Mennonite Theological Centre in March (a lecture he gave at the Toronto Mennonite Theological Centre in March 1997). In drawing out the historical and ethical similarity between the 1997). In drawing out the historical and ethical similarity between the synagogue culture of diaspora Judaism and Free Church Christianity–a synagogue culture of diaspora Judaism and Free Church Christianity–a valuable analogy which is illuminating and helps to mitigate anti-semitic valuable analogy which is illuminating and helps to mitigate anti-semitic Mennonites, Christ, and Culture 13 Mennonites, Christ, and Culture 13 elements present in the Christian tradition–Yoder does not do justice to the elements present in the Christian tradition–Yoder does not do justice to the genuine theological differences that developed early on between the two genuine theological differences that developed early on between the two religions (seen from both perspectives). He also, thereby, distances religions (seen from both perspectives). He also, thereby, distances Mennonites and the Believers Church movement even further from the historic Mennonites and the Believers Church movement even further from the historic development of catholic Christianity, particularly from its ecumenical, development of catholic Christianity, particularly from its ecumenical, “dogmatic” foundations. “dogmatic” foundations.

6. The task of the Christian in contemporary culture is not to run the world, 6. The task of the Christian in contemporary culture is not to run the world, not to make history turn out right, but to live faithfully within a believing not to make history turn out right, but to live faithfully within a believing community as a witness in and to the world of the coming of the Kingdom of community as a witness in and to the world of the coming of the Kingdom of God. Christians have only one norm–Jesus Christ, who incarnates the way God. Christians have only one norm–Jesus Christ, who incarnates the way of self-sacrificial, nonviolent love in the world. They cannot expect the world of self-sacrificial, nonviolent love in the world. They cannot expect the world (dominant culture and society in general) to live by this standard. This norm (dominant culture and society in general) to live by this standard. This norm can be presumed only for those who have voluntarily joined the believing can be presumed only for those who have voluntarily joined the believing community, for whom faith is a presupposition, and who have committed community, for whom faith is a presupposition, and who have committed themselves to a life of Christ-like love. Yoder identifies many different forms themselves to a life of Christ-like love. Yoder identifies many different forms of pacifism, but the one he espouses is “the pacifism of the messianic of pacifism, but the one he espouses is “the pacifism of the messianic community.” It is a pacifism that does not depend on effectiveness in any community.” It is a pacifism that does not depend on effectiveness in any usual pragmatic sense, but on the corporate confession of Jesus as Lord. usual pragmatic sense, but on the corporate confession of Jesus as Lord. Such a community is not sectarian, it is not quietistic, it does not withdraw Such a community is not sectarian, it is not quietistic, it does not withdraw from the world but seeks to live out the way of Jesus in human relations. It from the world but seeks to live out the way of Jesus in human relations. It does not take direct responsibility for the political life of the state but does so does not take direct responsibility for the political life of the state but does so indirectly by “witnessing” to the state. It does so with the use of “middle indirectly by “witnessing” to the state. It does so with the use of “middle axioms,” by which Yoder means norms that society in general can understand axioms,” by which Yoder means norms that society in general can understand (justice, freedom, equality, etc.). For Christians these norms receive their (justice, freedom, equality, etc.). For Christians these norms receive their content from the one christological norm of redemptive love; but in content from the one christological norm of redemptive love; but in communicating with society this ultimate criterion remains indirect. At no communicating with society this ultimate criterion remains indirect. At no point in its engagement with society is the church justified in compromising point in its engagement with society is the church justified in compromising this Christological basis for ethical thinking or behavior. The “church” is to this Christological basis for ethical thinking or behavior. The “church” is to be distinguished from the “world,” not sociologically and institutionally but be distinguished from the “world,” not sociologically and institutionally but in terms of response. It is a community of faith response to the way of Jesus in terms of response. It is a community of faith response to the way of Jesus Christ. This is the heart of Yoder’s theological ethics, and it is found Christ. This is the heart of Yoder’s theological ethics, and it is found throughout his work but concentrated in books like The Christian Witness to throughout his work but concentrated in books like The Christian Witness to the State, Nevertheless, and The Priestly Kingdom. the State, Nevertheless, and The Priestly Kingdom. 14 The Conrad Grebel Review 14 The Conrad Grebel Review

The logical tightness of Yoder’s system makes it difficult to refute. The logical tightness of Yoder’s system makes it difficult to refute. But its inner consistency fails to square with the inconsistencies, ambiguities, But its inner consistency fails to square with the inconsistencies, ambiguities, fallenness, and messiness of real life either in the church or in the world. fallenness, and messiness of real life either in the church or in the world. There is little room for personal or group failure within the messianic There is little room for personal or group failure within the messianic community. Nevertheless, his is a powerful critique of much mainstream community. Nevertheless, his is a powerful critique of much mainstream ethics which is theologically too prone to justify failure, sin, and violence. ethics which is theologically too prone to justify failure, sin, and violence.

After Yoder, what? After Yoder, what?

Yoder was known in recent years to say with just a little too much modesty Yoder was known in recent years to say with just a little too much modesty that others had passed him by. It is tempting to think that after a great era that that others had passed him by. It is tempting to think that after a great era that produced thinkers like Bender and Yoder, we the epigones enter a period of produced thinkers like Bender and Yoder, we the epigones enter a period of mediocrity. It is certain that Yoder himself would rightly refute any such mediocrity. It is certain that Yoder himself would rightly refute any such conclusion. He would encourage those who come after him to find new ways conclusion. He would encourage those who come after him to find new ways of being more faithful to Christ within contemporary culture. Yoder’s death of being more faithful to Christ within contemporary culture. Yoder’s death will without a doubt usher in a time of intense scrutiny and reappraisal of his will without a doubt usher in a time of intense scrutiny and reappraisal of his way of reading the Gospel. In his lifetime there were contemporaries of his, way of reading the Gospel. In his lifetime there were contemporaries of his, like Gordon Kaufman and J. Lawrence Burkholder, who saw things quite like Gordon Kaufman and J. Lawrence Burkholder, who saw things quite differently. Even fellow members of the original European-based Concern differently. Even fellow members of the original European-based Concern Group, like John Miller, have come to interpret the Bible and the responsibility Group, like John Miller, have come to interpret the Bible and the responsibility of the Christian within society differently than Yoder. of the Christian within society differently than Yoder. I myself believe that the Trinitarian foundations for Christian ethics I myself believe that the Trinitarian foundations for Christian ethics are not sufficiently worked out in Yoder’s thought. The Christian doctrine of are not sufficiently worked out in Yoder’s thought. The Christian doctrine of God that emerged in the Biblical and post-Biblical period is the foundation God that emerged in the Biblical and post-Biblical period is the foundation for all Christian ethics, and is not exhausted by an ethic of agape. God cannot for all Christian ethics, and is not exhausted by an ethic of agape. God cannot be said to be a pacifist in any strict sense (he gives and takes life; “‘Vengeance be said to be a pacifist in any strict sense (he gives and takes life; “‘Vengeance is mine,’ says the Lord”)–this, of course, does not justify our human use of is mine,’ says the Lord”)–this, of course, does not justify our human use of violence. But there is a sense in which a theology that begins and ends with violence. But there is a sense in which a theology that begins and ends with a Jesus-ethic of nonviolent love cannot fully account for the irrational depths a Jesus-ethic of nonviolent love cannot fully account for the irrational depths of evil and suffering in the world which also are mysteriously in the hands of of evil and suffering in the world which also are mysteriously in the hands of God and can be used for divine purposes. God is an unfathomable and God and can be used for divine purposes. God is an unfathomable and inexhaustible abyss, and the disclosure in Christ does not fully (without inexhaustible abyss, and the disclosure in Christ does not fully (without residue) annul the hiddenness. Wasn’t it William Blake who asked, “Did he residue) annul the hiddenness. Wasn’t it William Blake who asked, “Did he who made the Lamb make thee [the Tiger])?” Where is the Tiger in Yoder’s who made the Lamb make thee [the Tiger])?” Where is the Tiger in Yoder’s God? In Yoder’s Christ? God? In Yoder’s Christ? Mennonites and Narrative Theology 15 Mennonites and Narrative Theology 15

Mennonites and Narrative Theology: Mennonites and Narrative Theology: The Case of John Howard Yoder The Case of John Howard Yoder

Chris K. Huebner Chris K. Huebner

Introduction Introduction

Ever since Harold Bender’s now classic statement of the “Anabaptist Vision” Ever since Harold Bender’s now classic statement of the “Anabaptist Vision” presented at the American Society of Church History in 1943,1 there has been presented at the American Society of Church History in 1943,1 there has been substantial discussion regarding the nature and possibility of a specifically substantial discussion regarding the nature and possibility of a specifically Mennonite theology. More recently, however, attempts have been made to Mennonite theology. More recently, however, attempts have been made to bring this discussion up to date by addressing the question of Mennonite bring this discussion up to date by addressing the question of Mennonite theology in terms of the categories of modernity and/or postmodernity. theology in terms of the categories of modernity and/or postmodernity. Among these accounts, one noteworthy development has been the appeal to Among these accounts, one noteworthy development has been the appeal to narrative theology as helpful for describing the character of Mennonite narrative theology as helpful for describing the character of Mennonite theology.2 Although there is no consensus on the matter, many contemporary theology.2 Although there is no consensus on the matter, many contemporary Mennonite theologians agree that the category of narrative meaningfully Mennonite theologians agree that the category of narrative meaningfully captures the characteristic emphases of the Mennonite tradition. Indeed, the captures the characteristic emphases of the Mennonite tradition. Indeed, the burden of proof often appears to lie with those who would question the value burden of proof often appears to lie with those who would question the value of narrative. of narrative. In this context the work of John Howard Yoder figures prominently. In this context the work of John Howard Yoder figures prominently. Yoder is appealed to more than any other Mennonite theologian in order to Yoder is appealed to more than any other Mennonite theologian in order to support the claim that Mennonite theology is best understood as a version of support the claim that Mennonite theology is best understood as a version of narrative theology. However, aside from the work of Stanley Hauerwas,3 narrative theology. However, aside from the work of Stanley Hauerwas,3 Yoder is conspicuously absent from the list of those more commonly Yoder is conspicuously absent from the list of those more commonly associated with narrative theology, such as Hans Frei, George Lindbeck, associated with narrative theology, such as Hans Frei, George Lindbeck, Ronald Thiemann, William Placher and, more recently, Gerard Loughlin.4 Ronald Thiemann, William Placher and, more recently, Gerard Loughlin.4 Similarly, Yoder does not himself embrace the label of narrative theologian. Similarly, Yoder does not himself embrace the label of narrative theologian. At the same time, he does not explicitly eschew it either. In light of such At the same time, he does not explicitly eschew it either. In light of such

Chris K. Huebner is a Ph.D. student in Theology and Ethics at Duke Chris K. Huebner is a Ph.D. student in Theology and Ethics at Duke University in Durham, NC. University in Durham, NC. 16 The Conrad Grebel Review 16 The Conrad Grebel Review apparent difficulties, an explanation of the connection between Yoder and apparent difficulties, an explanation of the connection between Yoder and narrative theology is in order. narrative theology is in order. This essay attempts to provide such an explanation. One characteristic This essay attempts to provide such an explanation. One characteristic weakness of existing discussions of Yoder and narrative theology is that they weakness of existing discussions of Yoder and narrative theology is that they tend to restrict their accounts of narrative theology to the work of Hauerwas. tend to restrict their accounts of narrative theology to the work of Hauerwas. However, when placed in the context of the larger movement of narrative However, when placed in the context of the larger movement of narrative theology associated with Frei and the others noted above, certain tensions theology associated with Frei and the others noted above, certain tensions prevent a ready association of Yoder with narrative theology, and by extension prevent a ready association of Yoder with narrative theology, and by extension raise concerns about the adequacy of narrative for Mennonite theology as a raise concerns about the adequacy of narrative for Mennonite theology as a whole. This is not to ignore the arguments already made against a narrative whole. This is not to ignore the arguments already made against a narrative interpretation of Mennonite theology. In fact, there is an identifiable and interpretation of Mennonite theology. In fact, there is an identifiable and perhaps growing contingent among contemporary Mennonite theologians perhaps growing contingent among contemporary Mennonite theologians who have consistently raised questions about the viability of narrative who have consistently raised questions about the viability of narrative theology. What separates my argument from theirs is that I raise concerns theology. What separates my argument from theirs is that I raise concerns about narrative theology for precisely the opposite kinds of reasons. The about narrative theology for precisely the opposite kinds of reasons. The standard Mennonite account against narrative theology tends to locate Yoder standard Mennonite account against narrative theology tends to locate Yoder in continuity with the general movement and argues that both are problematic in continuity with the general movement and argues that both are problematic because they are too particularistic and hence sectarian and insular; this because they are too particularistic and hence sectarian and insular; this account advocates instead a more universalistic, often humanistic, move in account advocates instead a more universalistic, often humanistic, move in the direction of “public theology.”5 In contrast, I suggest that narrative the direction of “public theology.”5 In contrast, I suggest that narrative theology is problematic from a Mennonite perspective because it is theology is problematic from a Mennonite perspective because it is insufficiently particularistic, but I argue that this does not render Mennonite insufficiently particularistic, but I argue that this does not render Mennonite theology sectarian or insular for reasons which have been most adequately theology sectarian or insular for reasons which have been most adequately defended by Yoder. defended by Yoder.

The rise of narrative theology The rise of narrative theology

It is appropriate to begin with Hans Frei’s The Eclipse of Biblical Narrative. It is appropriate to begin with Hans Frei’s The Eclipse of Biblical Narrative. Frei’s appeal to the category of narrative is best described as an emphasis on Frei’s appeal to the category of narrative is best described as an emphasis on the integrity of the text itself. In attempting to rescue the Bible from the the integrity of the text itself. In attempting to rescue the Bible from the subservience to external or extra-biblical interpretive and justificatory subservience to external or extra-biblical interpretive and justificatory categories it has been subject to since the rise of critical exegesis in the categories it has been subject to since the rise of critical exegesis in the eighteenth century (such as authorial intent or actual historical fact), Frei eighteenth century (such as authorial intent or actual historical fact), Frei contends that no intelligible distinction can be made between the biblical contends that no intelligible distinction can be made between the biblical narrative and its subject matter. He supports the revival of the genre of narrative and its subject matter. He supports the revival of the genre of “realistic narrative,” which closes the gap between stories and the “reality” “realistic narrative,” which closes the gap between stories and the “reality” Mennonites and Narrative Theology 17 Mennonites and Narrative Theology 17 they represent by envisioning the world as itself informed or absorbed by the they represent by envisioning the world as itself informed or absorbed by the biblical story.6 Frei defends a New Critical conception of textual essentialism biblical story.6 Frei defends a New Critical conception of textual essentialism or absolutism, according to which meaning is located solely in the text itself.7 or absolutism, according to which meaning is located solely in the text itself.7 Although some suggest that Frei’s later work places greater emphasis on the Although some suggest that Frei’s later work places greater emphasis on the role of the church as the proper context in which the Bible is to be read,8 it role of the church as the proper context in which the Bible is to be read,8 it nevertheless seems that the role of the church in his conception of biblical nevertheless seems that the role of the church in his conception of biblical hermeneutics is much less significant than some of his defenders claim. hermeneutics is much less significant than some of his defenders claim. Frei’s appeal to the church amounts to the claim that the church reads the Frei’s appeal to the church amounts to the claim that the church reads the Bible as just the kind of narrative unity that he has described. As Frei states Bible as just the kind of narrative unity that he has described. As Frei states it, “the literal sense is the paradigmatic form of such intertextual it, “the literal sense is the paradigmatic form of such intertextual interpretation in the Christian community’s use of its scripture.”9 He does not interpretation in the Christian community’s use of its scripture.”9 He does not accord a significant role to the church in the actual process of interpretation. accord a significant role to the church in the actual process of interpretation. Rather, when he appeals to the practices of the church, it is at a second-order Rather, when he appeals to the practices of the church, it is at a second-order level, in order to justify his view of the integrity of the text itself. Thus, the level, in order to justify his view of the integrity of the text itself. Thus, the appeal to the category of narrative with respect to biblical hermeneutics appeal to the category of narrative with respect to biblical hermeneutics remains a defence of textual absolutism. remains a defence of textual absolutism. Others have followed Frei in arguing for the importance of narrative Others have followed Frei in arguing for the importance of narrative as an alternative to what are taken to be errors characteristic of modernity. as an alternative to what are taken to be errors characteristic of modernity. However, these subsequent discussions have expanded the appeal to narra- However, these subsequent discussions have expanded the appeal to narrative, using it to address questions in other areas of theological enquiry as tive, using it to address questions in other areas of theological enquiry as well. Perhaps the most widespread of these extended applications turn to well. Perhaps the most widespread of these extended applications turn to narrative in order to consider methodological and epistemological issues. narrative in order to consider methodological and epistemological issues. Such an approach resembles Frei’s anti-apologetic stance, in that it resists Such an approach resembles Frei’s anti-apologetic stance, in that it resists the subordination of the Christian narrative to external sources. More spe- the subordination of the Christian narrative to external sources. More specifically, it is suggested that foundationalism is an inappropriate conception cifically, it is suggested that foundationalism is an inappropriate conception of epistemic justification for Christian theology, because it accords privi- of epistemic justification for Christian theology, because it accords privileged status to certain categories lying outside the Christian tradition, such leged status to certain categories lying outside the Christian tradition, such as experience or natural reason.10 Instead, relying heavily on the work of as experience or natural reason.10 Instead, relying heavily on the work of Quine, narrative conceptions of theological method defend a version of epis- Quine, narrative conceptions of theological method defend a version of epistemological holism or coherentism.11 In this view, epistemic justification does temological holism or coherentism.11 In this view, epistemic justification does not consist in an appeal to external sources but is rather a function of that not consist in an appeal to external sources but is rather a function of that which is “internal to the Christian framework.”12 That is, narrative episte- which is “internal to the Christian framework.”12 That is, narrative epistemology sees justification in terms of the interrelationship of coherence among mology sees justification in terms of the interrelationship of coherence among the system of beliefs that constitute the Christian faith.13 Although its view the system of beliefs that constitute the Christian faith.13 Although its view of narrative is less exclusively restricted to the Bible, it is nevertheless closely of narrative is less exclusively restricted to the Bible, it is nevertheless closely 18 The Conrad Grebel Review 18 The Conrad Grebel Review

related to Frei’s account of the integrity of the text. In both cases, the stress related to Frei’s account of the integrity of the text. In both cases, the stress is on the internal logic of the narrative itself. is on the internal logic of the narrative itself. It might be objected, however, that one of the more significant moves It might be objected, however, that one of the more significant moves beyond Frei by those seeking to develop a narrative epistemology is to place beyond Frei by those seeking to develop a narrative epistemology is to place greater emphasis on the role of the church. For example, Ronald Thiemann greater emphasis on the role of the church. For example, Ronald Thiemann argues that the primary context for the meaning of theological concepts is argues that the primary context for the meaning of theological concepts is supplied by their “use in Christian community.”14 At the same time, though, supplied by their “use in Christian community.”14 At the same time, though, he puts so much emphasis on the internal logic of the “web of interrelated he puts so much emphasis on the internal logic of the “web of interrelated beliefs”15 that the church seems to be merely a vehicle for the transmission beliefs”15 that the church seems to be merely a vehicle for the transmission of a narrative whose justification is somehow independent of the church’s of a narrative whose justification is somehow independent of the church’s actual practices. Perhaps a more significant account of the church’s role in actual practices. Perhaps a more significant account of the church’s role in the context of narrative epistemology is provided by Lindbeck’s “cultural- the context of narrative epistemology is provided by Lindbeck’s “cultural- linguistic” theory, which stresses the primacy of the church as the communal linguistic” theory, which stresses the primacy of the church as the communal context in which Christian theology gains its intelligibility. 16 However, it has context in which Christian theology gains its intelligibility. 16 However, it has recently been argued that even Lindbeck significantly undervalues the role recently been argued that even Lindbeck significantly undervalues the role of the church.17 Gerard Loughlin suggests that Lindbeck distinguishes be- of the church.17 Gerard Loughlin suggests that Lindbeck distinguishes between doctrinal form and content in a way that presupposes “an unstatable tween doctrinal form and content in a way that presupposes “an unstatable proposition which underwrites the equivalency of formulations”18 and that proposition which underwrites the equivalency of formulations”18 and that suggests “creed and Scripture, rule and text” (narrative and ecclesiological suggests “creed and Scripture, rule and text” (narrative and ecclesiological practice) are ultimately not as mutually constitutive as Lindbeck often seems practice) are ultimately not as mutually constitutive as Lindbeck often seems to claim.19 Similarly, it might be said that Lindbeck tries to derive a concep- to claim.19 Similarly, it might be said that Lindbeck tries to derive a conception of church from Scripture in a way that suggests not only the priority but tion of church from Scripture in a way that suggests not only the priority but also the finality of the narrative such that the church merely proceeds from also the finality of the narrative such that the church merely proceeds from the story of Christ rather than being co-inherent with the story itself.20 Thus, the story of Christ rather than being co-inherent with the story itself.20 Thus, it appears that the primary significance of narrative epistemology consists in it appears that the primary significance of narrative epistemology consists in an appeal to the integrity of the story as an entity unto itself. an appeal to the integrity of the story as an entity unto itself. Finally, some have appealed to narrative in order to develop an ac- Finally, some have appealed to narrative in order to develop an account of personal identity. According to a narrative interpretation of identity, count of personal identity. According to a narrative interpretation of identity, persons are not atomistic individuals made up of a series of isolated actions persons are not atomistic individuals made up of a series of isolated actions or events. Rather, personal identity is itself structured as a narrative unity. or events. Rather, personal identity is itself structured as a narrative unity. That is, one’s identity consists in the larger narrative that tells the story of That is, one’s identity consists in the larger narrative that tells the story of one’s life. For example, a person’s identity is “constituted (not simply illus- one’s life. For example, a person’s identity is “constituted (not simply illus- trated) by that intention which he carries into an action,” the sequence of trated) by that intention which he carries into an action,” the sequence of which is best captured by narrative.21 Similarly, action and identity are intel- which is best captured by narrative.21 Similarly, action and identity are intelligible only in the context of a “web of interlocking patterns” which in turn ligible only in the context of a “web of interlocking patterns” which in turn Mennonites and Narrative Theology 19 Mennonites and Narrative Theology 19 must be displayed in the larger context of a narrative account of a life as a must be displayed in the larger context of a narrative account of a life as a whole.22 The contention is that a narrative interpretation of identity can pre- whole.22 The contention is that a narrative interpretation of identity can preserve concrete individuality without reducing it to mere subjective experi- serve concrete individuality without reducing it to mere subjective experience. Again we must raise the question of communal context, and in particu- ence. Again we must raise the question of communal context, and in particular the role of the church. Among those who have looked to narrative in lar the role of the church. Among those who have looked to narrative in developing accounts of identity, such questions of concrete social location developing accounts of identity, such questions of concrete social location are perhaps most clearly associated with the work of Hauerwas. However, are perhaps most clearly associated with the work of Hauerwas. However, while he has come to place greater emphasis on embodiment in concrete while he has come to place greater emphasis on embodiment in concrete relationships such as friendship or ecclesiology, this occurs at the same time relationships such as friendship or ecclesiology, this occurs at the same time that narrative has seen a more diminished role in his theology. Nevertheless, that narrative has seen a more diminished role in his theology. Nevertheless, within the larger movement of narrative theology, such identity-constituting within the larger movement of narrative theology, such identity-constituting stories appear to stand on their own, in abstraction from concrete ecclesial stories appear to stand on their own, in abstraction from concrete ecclesial instantiation. instantiation.

Mennonites and narrative theology Mennonites and narrative theology

Although many of these same emphases are apparent in contemporary Although many of these same emphases are apparent in contemporary Mennonite discussions of narrative theology, they nevertheless take on a Mennonite discussions of narrative theology, they nevertheless take on a somewhat different shape as a result of the need to stress such traditional somewhat different shape as a result of the need to stress such traditional Anabaptist themes as discipleship, pacifism, and the nature of the church. Anabaptist themes as discipleship, pacifism, and the nature of the church. Mennonite discussions of narrative theology are deeply rooted in the narrative Mennonite discussions of narrative theology are deeply rooted in the narrative of Jesus as the normative story for the Christian faith.23 This does not imply of Jesus as the normative story for the Christian faith.23 This does not imply that the more mainstream accounts of narrative theology pay no attention to that the more mainstream accounts of narrative theology pay no attention to the story of Jesus.24 Nevertheless, the normativity of that story seems central the story of Jesus.24 Nevertheless, the normativity of that story seems central in the Mennonite appeal to narrative theology in a way that it is not within in the Mennonite appeal to narrative theology in a way that it is not within the wider discussion. In a related manner, Mennonite discussions of narrative the wider discussion. In a related manner, Mennonite discussions of narrative theology tend to put more emphasis on response to the story, in particular by theology tend to put more emphasis on response to the story, in particular by reference to the traditional Anabaptist notion of discipleship. For example, reference to the traditional Anabaptist notion of discipleship. For example, whereas Thiemann emphasizes that “the structure, content, and fulfillment whereas Thiemann emphasizes that “the structure, content, and fulfillment of a promise depend solely on the initiative of the promiser,”25 J. Denny of a promise depend solely on the initiative of the promiser,”25 J. Denny Weaver stresses the ethical implications of the Jesus story, claiming that the Weaver stresses the ethical implications of the Jesus story, claiming that the “narrative identifies Jesus in a way which makes discipleship an inherent “narrative identifies Jesus in a way which makes discipleship an inherent dimension of identifying with Jesus.”26 dimension of identifying with Jesus.”26 We must also consider the status of particular doctrines with narrative We must also consider the status of particular doctrines with narrative theology. From the perspective of Mennonite theology, narrative theology theology. From the perspective of Mennonite theology, narrative theology 20 The Conrad Grebel Review 20 The Conrad Grebel Review

tends to neglect such characteristic Anabaptist themes as a christologically- tends to neglect such characteristic Anabaptist themes as a christologically- rooted pacifism and an account of apocalyptic eschatology which stresses an rooted pacifism and an account of apocalyptic eschatology which stresses an important distinction between church and world. Rather, those who defend a important distinction between church and world. Rather, those who defend a narrative understanding of doctrine seem to tend more towards the mainstream narrative understanding of doctrine seem to tend more towards the mainstream than a Mennonite theology should be comfortable with. For example, while than a Mennonite theology should be comfortable with. For example, while Lindbeck’s cultural-linguistic theology might seem compatible with an Lindbeck’s cultural-linguistic theology might seem compatible with an apocalyptic distinction between church and world at some level, his discussion apocalyptic distinction between church and world at some level, his discussion is nevertheless haunted by a persistent concern not to “ghettoize” theology, is nevertheless haunted by a persistent concern not to “ghettoize” theology, which he avoids by stressing that the kind of “linguistic competence” he which he avoids by stressing that the kind of “linguistic competence” he defends is to be “sought in the mainstream.”27 defends is to be “sought in the mainstream.”27 Perhaps the most significant aspect of the Mennonite appeal to narrative Perhaps the most significant aspect of the Mennonite appeal to narrative theology, however, concerns the issue of particularity. On the basis of the theology, however, concerns the issue of particularity. On the basis of the traditional Anabaptist understanding of the eschatological distinction between traditional Anabaptist understanding of the eschatological distinction between church and world, Mennonite discussions of narrative theology have stressed church and world, Mennonite discussions of narrative theology have stressed the particularity of the church as informed by a narrative fundamentally the particularity of the church as informed by a narrative fundamentally different from that of the world.28 Although this bears some affinity to Frei’s different from that of the world.28 Although this bears some affinity to Frei’s anti-apologetic stance, Mennonite accounts of narrative theology are typically anti-apologetic stance, Mennonite accounts of narrative theology are typically more attentive to the concrete ecclesiological implications of such narrative more attentive to the concrete ecclesiological implications of such narrative particularity. For example, Harry Huebner has recently suggested that the particularity. For example, Harry Huebner has recently suggested that the narrative of Jesus constitutes an “alternative story,” the ecclesiological narrative of Jesus constitutes an “alternative story,” the ecclesiological implications of which are such that the “key task of the church vis-à-vis the implications of which are such that the “key task of the church vis-à-vis the nation is to speak its own language, re-narrate its own story, re-member its nation is to speak its own language, re-narrate its own story, re-member its own savior and re-embody its own ontology of peace and justice.”29 own savior and re-embody its own ontology of peace and justice.”29 But while particularity makes narrative theology attractive for some But while particularity makes narrative theology attractive for some contemporary Mennonite theologians, it is also the primary source of contemporary Mennonite theologians, it is also the primary source of objections to the Mennonite appeal to narrative theology. As noted above, objections to the Mennonite appeal to narrative theology. As noted above, the standard Mennonite objection is that such particularity renders narrative the standard Mennonite objection is that such particularity renders narrative theology dangerously sectarian and insular.30 It is suggested that narrative theology dangerously sectarian and insular.30 It is suggested that narrative theology is so concerned with protecting its own story that it results in the theology is so concerned with protecting its own story that it results in the oppressive exclusion of others. For example, Scott Holland says that “it is oppressive exclusion of others. For example, Scott Holland says that “it is not enough for the theologian to master the stories of her religion’s canon; not enough for the theologian to master the stories of her religion’s canon; she must be attentive to the plots and narrative turns in the other’s story even she must be attentive to the plots and narrative turns in the other’s story even as she attempts to write her community’s evolving story.”31 Narrative theology, as she attempts to write her community’s evolving story.”31 Narrative theology, on this view, has reinforced a tendency to privilege the church in a on this view, has reinforced a tendency to privilege the church in a theologically problematic way. Implicit in such objections is the claim that theologically problematic way. Implicit in such objections is the claim that Mennonites and Narrative Theology 21 Mennonites and Narrative Theology 21 the traditional Anabaptist distinction between church and world is not to be the traditional Anabaptist distinction between church and world is not to be regarded in the particularistic sense that those influenced by narrative theology regarded in the particularistic sense that those influenced by narrative theology take it to be. Instead of stressing the particularity of the church as an entity take it to be. Instead of stressing the particularity of the church as an entity distinct from the world, the standard objection argues for a more “public distinct from the world, the standard objection argues for a more “public theology,” which sees the church as one body among others.32 Arguing for theology,” which sees the church as one body among others.32 Arguing for this position, Duane Friesen claims it is not enough to “simply repeat the this position, Duane Friesen claims it is not enough to “simply repeat the Christian narrative and urge the practice of virtues that follow from that Christian narrative and urge the practice of virtues that follow from that narrative.”33 Rather, he maintains that “if Christians are not to be sectarian, narrative.”33 Rather, he maintains that “if Christians are not to be sectarian, they must enter the arena of rational discourse with persons of other they must enter the arena of rational discourse with persons of other viewpoints, employing the analysis of whatever academic or practical viewpoints, employing the analysis of whatever academic or practical discipline is appropriate in speaking to the issues confronted in the polis.”34 discipline is appropriate in speaking to the issues confronted in the polis.”34 Thus, the issue of theological and ecclesiological particularity is a Thus, the issue of theological and ecclesiological particularity is a prominent one within contemporary Mennonite theological circles, underlying prominent one within contemporary Mennonite theological circles, underlying the arguments both for and against the appeal to narrative theology. Although the arguments both for and against the appeal to narrative theology. Although the resolution of much of this debate turns on the historical question of the the resolution of much of this debate turns on the historical question of the traditional Anabaptist understanding of the eschatological distinction between traditional Anabaptist understanding of the eschatological distinction between church and world, the next section tries to shed some light on the matter by church and world, the next section tries to shed some light on the matter by comparing narrative theology with the account of Mennonite theology comparing narrative theology with the account of Mennonite theology provided by John Howard Yoder. provided by John Howard Yoder.

The theology of John Howard Yoder The theology of John Howard Yoder

We should begin by noting Yoder’s various explicit references to the We should begin by noting Yoder’s various explicit references to the terminology of “narrative” or “story,” since one might appeal to these uses in terminology of “narrative” or “story,” since one might appeal to these uses in order to characterize Yoder as a representative of narrative theology. In what order to characterize Yoder as a representative of narrative theology. In what may be his strongest endorsement of the category of narrative, Yoder says may be his strongest endorsement of the category of narrative, Yoder says that the character of the church’s self-understanding is to be seen as narrative that the character of the church’s self-understanding is to be seen as narrative rather than deductive.35 As he puts it, “the narrative quality of the church’s rather than deductive.35 As he puts it, “the narrative quality of the church’s doing ethics provides both that the decision shall always be in the situation doing ethics provides both that the decision shall always be in the situation and that the moment of decision shall never be isolated but rather finds itself and that the moment of decision shall never be isolated but rather finds itself oriented and, in fact, driven along by the momentum of the memories of the oriented and, in fact, driven along by the momentum of the memories of the communal story.”36 Similarly, Yoder uses the terminology of narrative to communal story.”36 Similarly, Yoder uses the terminology of narrative to stress the retrospective character of ecclesial rationality, claiming that the stress the retrospective character of ecclesial rationality, claiming that the church’s “procedures of evaluation come after, not before, assent. They church’s “procedures of evaluation come after, not before, assent. They operate within the community’s story, not from Athens or ‘from nowhere’.”37 operate within the community’s story, not from Athens or ‘from nowhere’.”37 22 The Conrad Grebel Review 22 The Conrad Grebel Review At the same time, however, he often uses the terminology of narrative in a At the same time, however, he often uses the terminology of narrative in a much more cautious and ambiguous sense. For example, after noting the much more cautious and ambiguous sense. For example, after noting the contingent and historical sense of the Evangel, or “Good News,” he contingent and historical sense of the Evangel, or “Good News,” he recognizes that “it is often narrative too,” but quickly cautions that “to make recognizes that “it is often narrative too,” but quickly cautions that “to make much of that as a special additional issue in our contemporary discussion much of that as a special additional issue in our contemporary discussion would be a red herring.”38 would be a red herring.”38 Finally, Yoder raises explicit objections to narrative. It is wrong to Finally, Yoder raises explicit objections to narrative. It is wrong to claim that “less liberal words” (such as “narrative,” “virtue,” and claim that “less liberal words” (such as “narrative,” “virtue,” and “community”) are “safer from abuse” than such “worldly” terms as “community”) are “safer from abuse” than such “worldly” terms as “egalitarianism” or “freedom” that he uses on certain occasions.39 Similarly, “egalitarianism” or “freedom” that he uses on certain occasions.39 Similarly, he objects to the sense in which the category of narrative tends to become a he objects to the sense in which the category of narrative tends to become a “new kind of universal” whereby it is claimed that there are “narrative forms, “new kind of universal” whereby it is claimed that there are “narrative forms, lying deeper than the ordinary events and sufficient to explain them.”40 Thus, lying deeper than the ordinary events and sufficient to explain them.”40 Thus, although Yoder exhibits a pragmatic willingness to use the terminology in although Yoder exhibits a pragmatic willingness to use the terminology in certain cases, he nevertheless resists appealing to the general category of certain cases, he nevertheless resists appealing to the general category of narrative and according it primacy in a way characteristic of the general narrative and according it primacy in a way characteristic of the general movement of narrative theology. In order to more properly explain Yoder’s movement of narrative theology. In order to more properly explain Yoder’s relationship to narrative theology, however, we must move beyond his explicit relationship to narrative theology, however, we must move beyond his explicit references to narrative terminology to a more extensive consideration of his references to narrative terminology to a more extensive consideration of his theology as a whole. theology as a whole. Possibly the most persistent aspect of Yoder’s theology has been his Possibly the most persistent aspect of Yoder’s theology has been his depiction and critique of “Constantinianism.” Yoder argues that the history depiction and critique of “Constantinianism.” Yoder argues that the history of Christianity must be read in light of a deep and lasting shift which took of Christianity must be read in light of a deep and lasting shift which took place with respect to the relationship between church and world, and which place with respect to the relationship between church and world, and which he claims is best associated with the reign of Constantine.41 Whereas pre- he claims is best associated with the reign of Constantine.41 Whereas pre- Constantinian Christianity was that of a minority church existing in a world Constantinian Christianity was that of a minority church existing in a world hostile towards it, Yoder claims that the Constantinian shift resulted in an hostile towards it, Yoder claims that the Constantinian shift resulted in an alignment of the church with the ruling political regime of the day.42 alignment of the church with the ruling political regime of the day.42 Constantinianism represents a fusion of church and state, clergy and emperor, Constantinianism represents a fusion of church and state, clergy and emperor, Bible and sword, God and civil authorities, or the general continuity of Bible and sword, God and civil authorities, or the general continuity of Christianity with the “wider world.” The structure of Constantinianism is Christianity with the “wider world.” The structure of Constantinianism is rooted in the “basic axiom” that “the true meaning of history, the true locus rooted in the “basic axiom” that “the true meaning of history, the true locus of salvation, is in the cosmos and not in the church. What God is really doing of salvation, is in the cosmos and not in the church. What God is really doing is being done primarily through the framework of society as a whole and not is being done primarily through the framework of society as a whole and not in the Christian community.”43 Thus, the Constantinian temptation can exist in the Christian community.”43 Thus, the Constantinian temptation can exist even in a supposedly post-Constantinian context, in which the church is even in a supposedly post-Constantinian context, in which the church is Mennonites and Narrative Theology 23 Mennonites and Narrative Theology 23 officially separate from the state. Short of the actual institutional alignment officially separate from the state. Short of the actual institutional alignment of church and state, Yoder claims that Constantinianism continues where of church and state, Yoder claims that Constantinianism continues where there is merely either a formal identification of the church with the prevailing there is merely either a formal identification of the church with the prevailing political establishment (as in American public discourse), an appeal to the political establishment (as in American public discourse), an appeal to the church in order to foster a program of desecularization (as in the “People’s church in order to foster a program of desecularization (as in the “People’s Democracies” of Eastern Europe), or the construal of eschatological hope in Democracies” of Eastern Europe), or the construal of eschatological hope in terms of the triumph of some future regime (as in certain Latin American terms of the triumph of some future regime (as in certain Latin American neo-Marxist revolutionaries).44 All these strategies compromise the Lordship neo-Marxist revolutionaries).44 All these strategies compromise the Lordship of Christ by identifying God’s cause with the powers of the political of Christ by identifying God’s cause with the powers of the political establishment in one way or another.45 Accordingly, Yoder calls for the church establishment in one way or another.45 Accordingly, Yoder calls for the church to remain faithful, to resist such a Constantinian temptation by re-embodying to remain faithful, to resist such a Constantinian temptation by re-embodying the counter-establishment character and corresponding critical stance called the counter-establishment character and corresponding critical stance called for by the “politics of Jesus.” Only by embodying such an alternative for by the “politics of Jesus.” Only by embodying such an alternative community can the church truly serve as a witness to the world.46 community can the church truly serve as a witness to the world.46 While most commentators recognize the centrality of Yoder’s account While most commentators recognize the centrality of Yoder’s account of “political” Constantinianism, his discussion of what might be called of “political” Constantinianism, his discussion of what might be called “methodological” Constantinianism is often overlooked. But the tendency “methodological” Constantinianism is often overlooked. But the tendency to neglect this aspect of his work risks giving rise to a significant to neglect this aspect of his work risks giving rise to a significant misunderstanding of his theology as a whole. Indeed, Yoder would resist the misunderstanding of his theology as a whole. Indeed, Yoder would resist the very distinction between the political and the methodological, attributing it very distinction between the political and the methodological, attributing it to just the kind of establishment stance that relativizes the concrete to just the kind of establishment stance that relativizes the concrete significance of Jesus.47 He suggests that such methodological dualisms are significance of Jesus.47 He suggests that such methodological dualisms are the product of the Constantinian privileging of the “wider wisdom.” Along the product of the Constantinian privileging of the “wider wisdom.” Along with the rise of such distinctions as that between the visible and invisible with the rise of such distinctions as that between the visible and invisible church, Yoder claims that the Constantinian shift also lies behind such church, Yoder claims that the Constantinian shift also lies behind such characteristic dualisms as nature and grace, internal and external, collective characteristic dualisms as nature and grace, internal and external, collective and individual, and public and private.48 But given the profoundly counter- and individual, and public and private.48 But given the profoundly counter- establishment stance of the church, he maintains that a non-Constantinian establishment stance of the church, he maintains that a non-Constantinian approach must challenge the very terms of the debate which set the stage for approach must challenge the very terms of the debate which set the stage for discussions within mainline theology. 49 In particular, he calls for a rejection discussions within mainline theology. 49 In particular, he calls for a rejection of systematic theology, or what he has more recently called “methodologism,” of systematic theology, or what he has more recently called “methodologism,” according to which theology consists in a theoretical or meta-level discussion according to which theology consists in a theoretical or meta-level discussion concerned primarily with the question of the proper elucidation and concerned primarily with the question of the proper elucidation and interrelationship between an allegedly agreed-upon collection of central interrelationship between an allegedly agreed-upon collection of central concepts or loci, and which can in principle be justified to anyone on the concepts or loci, and which can in principle be justified to anyone on the basis of the internal logic of the system itself.50 In contrast Yoder claims that basis of the internal logic of the system itself.50 In contrast Yoder claims that 24 The Conrad Grebel Review 24 The Conrad Grebel Review the concrete body of the church precedes any methodology or epistemology, the concrete body of the church precedes any methodology or epistemology, since there is no non-neutral or non-particular place from which to produce since there is no non-neutral or non-particular place from which to produce a general method or system: “the life of the community is prior to all possible a general method or system: “the life of the community is prior to all possible methodological distillations.”51 Raising the stakes even higher, he claims methodological distillations.”51 Raising the stakes even higher, he claims that meta-level appeals to method or system always run the risk of a particular that meta-level appeals to method or system always run the risk of a particular form of idolatry, which restricts the recognition of God to a particular form of idolatry, which restricts the recognition of God to a particular terminology.52 terminology.52 Although his rejection of methodologism has obvious affinities with Although his rejection of methodologism has obvious affinities with the recent movement in moral philosophy known as “antitheory,”53 it is more the recent movement in moral philosophy known as “antitheory,”53 it is more appropriate to see Yoder as rejecting the options of both theory and anti- appropriate to see Yoder as rejecting the options of both theory and antitheory. Against the theorists, he refuses to detach ethical concepts from theory. Against the theorists, he refuses to detach ethical concepts from concrete social practices. But he denies that such an emphasis on the priority concrete social practices. But he denies that such an emphasis on the priority of ethical practices entails the rejection of higher order reflection on practices of ethical practices entails the rejection of higher order reflection on practices altogether, as anti-theorists typically conclude. This is most clearly seen in altogether, as anti-theorists typically conclude. This is most clearly seen in his claim that theology is located first of all within the concrete practices of his claim that theology is located first of all within the concrete practices of the church community. It does not take the form of a system and does not the church community. It does not take the form of a system and does not presuppose a prior method, but is rather an ad hoc or fragmentary enterprise presuppose a prior method, but is rather an ad hoc or fragmentary enterprise always “on the way,” addressing individual problems as they arise.54 Insofar always “on the way,” addressing individual problems as they arise.54 Insofar as methodological reflection is useful at all, it must be rooted in specific as methodological reflection is useful at all, it must be rooted in specific practices of the church and be constrained by whether those practices faithfully practices of the church and be constrained by whether those practices faithfully embody the politics of Jesus: “methodological analysis is helpful to illuminate embody the politics of Jesus: “methodological analysis is helpful to illuminate problems of structure, but it is not the prerequisite for the community’s right problems of structure, but it is not the prerequisite for the community’s right or capacity to reason morally.”55 To emphasize the prior significance of or capacity to reason morally.”55 To emphasize the prior significance of methodology would be to compromise the church’s primary task of being methodology would be to compromise the church’s primary task of being the body of Christ. the body of Christ. So far, Yoder’s account of the church has remained largely in the So far, Yoder’s account of the church has remained largely in the background. But to fully appreciate his non-Constantinian theology, we must background. But to fully appreciate his non-Constantinian theology, we must examine his ecclesiology more specifically. Perhaps the key aspect of his examine his ecclesiology more specifically. Perhaps the key aspect of his view for our purposes is his claim that the church is a sociological, cultural, view for our purposes is his claim that the church is a sociological, cultural, and political entity in its own right.56 In contrast to what he identifies as the and political entity in its own right.56 In contrast to what he identifies as the logic underlying H. Richard Niebuhr’s typology in Christ and Culture, Yoder logic underlying H. Richard Niebuhr’s typology in Christ and Culture, Yoder claims that the distinction between church and world does not imply that the claims that the distinction between church and world does not imply that the church is somehow to be contrasted with culture, or that one is political and church is somehow to be contrasted with culture, or that one is political and the other is not. Rather, the church constitutes a “new cultural option,” a the other is not. Rather, the church constitutes a “new cultural option,” a different kind of politics.57 Too often, it seems, the political character of the different kind of politics.57 Too often, it seems, the political character of the church is compromised in the name of an eschatology which postpones the church is compromised in the name of an eschatology which postpones the Mennonites and Narrative Theology 25 Mennonites and Narrative Theology 25 concrete instantiation of the Body of Christ, awaiting the promise of some concrete instantiation of the Body of Christ, awaiting the promise of some future fulfilment. But Yoder’s apocalyptic eschatology of church and world future fulfilment. But Yoder’s apocalyptic eschatology of church and world heightens rather than lessens the church’s political and embodied character. heightens rather than lessens the church’s political and embodied character. Pointing to the missionary function of the church, he suggests that it is to be Pointing to the missionary function of the church, he suggests that it is to be a “model” or “foretaste” of God’s plan for all of creation, such that the a “model” or “foretaste” of God’s plan for all of creation, such that the Christian eschatological vision consists in the character of the faithful Christian eschatological vision consists in the character of the faithful Christian community. 58 Yoder argues that “the church is called to be now Christian community. 58 Yoder argues that “the church is called to be now what the world is called to be ultimately.”59 Accordingly, he claims the church what the world is called to be ultimately.”59 Accordingly, he claims the church is called to embody specific practices which together define its character as is called to embody specific practices which together define its character as a particular kind of political community. As one example, Yoder notes that a particular kind of political community. As one example, Yoder notes that breaking bread together is an “act of economic ethics.”60 It is not merely a breaking bread together is an “act of economic ethics.”60 It is not merely a symbolic or memorial act, but rather a central practice of the Christian body symbolic or memorial act, but rather a central practice of the Christian body by which its members are banded together in a form of economic solidarity by which its members are banded together in a form of economic solidarity which transcends individualism and the notion of private property. 61 Such an which transcends individualism and the notion of private property. 61 Such an economic ethics is not derived from the eucharist. Rather, “bread eaten economic ethics is not derived from the eucharist. Rather, “bread eaten together is economic sharing.”62 The Christian community is a sharing together is economic sharing.”62 The Christian community is a sharing community precisely because it is defined in part by the practice of breaking community precisely because it is defined in part by the practice of breaking bread together. bread together. Another important ecclesial practice which Yoder takes to define the Another important ecclesial practice which Yoder takes to define the character of the church is that of reading Scripture. Although he often character of the church is that of reading Scripture. Although he often emphasizes that his conception of the church is rooted in Scripture, he emphasizes that his conception of the church is rooted in Scripture, he nevertheless denies that the biblical text is an autonomous entity which nevertheless denies that the biblical text is an autonomous entity which somehow stands alone.63 Similarly, he denies that ecclesiology can simply somehow stands alone.63 Similarly, he denies that ecclesiology can simply be derived or abstracted from Scripture, as though it were somehow just be derived or abstracted from Scripture, as though it were somehow just there, waiting to be recognized by any unidentified reader. Rather, he claims there, waiting to be recognized by any unidentified reader. Rather, he claims that the Bible is ecclesiologically mediated, such that it can only be said to that the Bible is ecclesiologically mediated, such that it can only be said to have meaning, let alone exist in the first place, within the context of the have meaning, let alone exist in the first place, within the context of the church.64 In particular, he develops the notion of the church as a “hermeneutic church.64 In particular, he develops the notion of the church as a “hermeneutic community,” according to which the Bible is to be read and appropriated by community,” according to which the Bible is to be read and appropriated by the gathered community. 65 In a manner reminiscent of the version of reader- the gathered community. 65 In a manner reminiscent of the version of reader- response criticism recently made popular by Stanley Fish, Yoder states that response criticism recently made popular by Stanley Fish, Yoder states that

to speak of the Bible apart from people reading it and apart to speak of the Bible apart from people reading it and apart from the specific questions those people reading need to from the specific questions those people reading need to answer is to do violence to the very purpose for which we answer is to do violence to the very purpose for which we have been given the Holy Scriptures. There is no such thing have been given the Holy Scriptures. There is no such thing 26 The Conrad Grebel Review 26 The Conrad Grebel Review as an isolated word of the Bible carrying meaning in itself. as an isolated word of the Bible carrying meaning in itself. It has meaning only when it is read by someone and then It has meaning only when it is read by someone and then only when that reader and the society in which he or she only when that reader and the society in which he or she lives can understand the issue to which it speaks.66 lives can understand the issue to which it speaks.66

Yoder argues that the interpretation of Scripture is a communal exercise which Yoder argues that the interpretation of Scripture is a communal exercise which is properly located in the context of the church. He denies that the enterprise is properly located in the context of the church. He denies that the enterprise of reading Scripture can be undertaken by just anyone in any particular of reading Scripture can be undertaken by just anyone in any particular context. Rather, it is a disciplined activity, according to which readers must context. Rather, it is a disciplined activity, according to which readers must have been properly initiated by receiving prior training in the particular have been properly initiated by receiving prior training in the particular practices of the church, such as binding and loosing, or breaking bread as practices of the church, such as binding and loosing, or breaking bread as discussed above. As Yoder puts it, “only one who is committed to the direction discussed above. As Yoder puts it, “only one who is committed to the direction of obedience can read the truth so as to interpret it in line with the direction of obedience can read the truth so as to interpret it in line with the direction of God’s purposes.”67 But if it is misleading to say that Yoder derives his of God’s purposes.”67 But if it is misleading to say that Yoder derives his conception of the church from Scripture, it is equally problematic to claim conception of the church from Scripture, it is equally problematic to claim that he moves from the church as a hermeneutic community to the Bible. that he moves from the church as a hermeneutic community to the Bible. There is no such causal relationship running in either direction according to There is no such causal relationship running in either direction according to which one of them may be identified as primary to, and productive of, the which one of them may be identified as primary to, and productive of, the other. Rather, Yoder takes church and Scripture to be fundamentally other. Rather, Yoder takes church and Scripture to be fundamentally interrelated. Whereas the faithful community may be said to be rooted in interrelated. Whereas the faithful community may be said to be rooted in Scripture, it is equally the case that Scripture has no existence apart from the Scripture, it is equally the case that Scripture has no existence apart from the church which contextualizes and continues to embody it. They are not two church which contextualizes and continues to embody it. They are not two distinct entities, each with its own autonomous ontological status. On the distinct entities, each with its own autonomous ontological status. On the contrary, they are interparticipatory or mutually constitutive. contrary, they are interparticipatory or mutually constitutive. Closely related to Yoder’s account of the interrelationship between Closely related to Yoder’s account of the interrelationship between church and Scripture is his understanding of Christian discipleship. Building church and Scripture is his understanding of Christian discipleship. Building on his rejection of the claim that the Bible can simply be read as though on his rejection of the claim that the Bible can simply be read as though somehow intelligible in and of itself, Yoder argues that the understanding of somehow intelligible in and of itself, Yoder argues that the understanding of Scripture consists in its performance or dramatic enactment. Quoting from Scripture consists in its performance or dramatic enactment. Quoting from the early Anabaptist writing of Hans Denck, he claims that “no man can the early Anabaptist writing of Hans Denck, he claims that “no man can know Christ unless he follows after him in life.”68 It is erroneous to separate know Christ unless he follows after him in life.”68 It is erroneous to separate the understanding of Christ from the life of discipleship itself. Further, the understanding of Christ from the life of discipleship itself. Further, Scripture is inseparable from the collective performance of “sacramental” or Scripture is inseparable from the collective performance of “sacramental” or “liturgical” practices undertaken by the members of the Christian “liturgical” practices undertaken by the members of the Christian community. 69 The church provides the stage on which the Biblical story comes community. 69 The church provides the stage on which the Biblical story comes to completion by informing the lives of its members. Again, Yoder’s to completion by informing the lives of its members. Again, Yoder’s Mennonites and Narrative Theology 27 Mennonites and Narrative Theology 27 understanding of discipleship is not to be rendered in casual terms; there is understanding of discipleship is not to be rendered in casual terms; there is no deep gap existing between Christ and his followers that must be bridged no deep gap existing between Christ and his followers that must be bridged with some kind of causal explanation. To be a disciple is not to live a life with some kind of causal explanation. To be a disciple is not to live a life which is patterned after, or which merely corresponds to, the example of which is patterned after, or which merely corresponds to, the example of Christ. Rather, discipleship consists in a kind of sacramental or liturgical Christ. Rather, discipleship consists in a kind of sacramental or liturgical participation in the very body of Christ itself. Similarly, Yoder claims there participation in the very body of Christ itself. Similarly, Yoder claims there is no deeper category such as “humanity” to which patterns of discipleship is no deeper category such as “humanity” to which patterns of discipleship are somehow added. On the contrary, for Christians, discipleship is itself are somehow added. On the contrary, for Christians, discipleship is itself ontologically basic.70 There is no collection of abstract principles which might ontologically basic.70 There is no collection of abstract principles which might be derived from the example of Christ and consequently applied to the lives be derived from the example of Christ and consequently applied to the lives of individual Christians. Rather, discipleship is the concretely and corporately of individual Christians. Rather, discipleship is the concretely and corporately embodied participation in the very particular shape of God’s plan as revealed embodied participation in the very particular shape of God’s plan as revealed in the incarnation of God in Christ. in the incarnation of God in Christ. In spite of his emphasis on particularity and the otherness of the church, In spite of his emphasis on particularity and the otherness of the church, however, Yoder insists that his account of a non-Constantinian theology is however, Yoder insists that his account of a non-Constantinian theology is not sectarian. Indeed, he has argued that the category of “sectarian” is itself not sectarian. Indeed, he has argued that the category of “sectarian” is itself the product of “the standard epistemological context of establishment.”71 the product of “the standard epistemological context of establishment.”71 Yoder claims that defenders of the sectarian objection, such as James Yoder claims that defenders of the sectarian objection, such as James Gustafson, endorse a methodological framework which forces a zero-sum Gustafson, endorse a methodological framework which forces a zero-sum choice between sectarian authenticity and public intelligibility. 72 Such a choice between sectarian authenticity and public intelligibility. 72 Such a methodology presupposes the existence of a unitary, publicly accessible methodology presupposes the existence of a unitary, publicly accessible system of evaluative criteria or, at the very least, a single public arena for system of evaluative criteria or, at the very least, a single public arena for debate.73 Against such an assumption, Yoder maintains that the very idea of debate.73 Against such an assumption, Yoder maintains that the very idea of the “public” is itself a particular standpoint, representing a “view from the “public” is itself a particular standpoint, representing a “view from somewhere” and thus laden with its own distinctive presuppositions. “There somewhere” and thus laden with its own distinctive presuppositions. “There is no ‘public’ that is not just another particular province.”74 Yet his critique is no ‘public’ that is not just another particular province.”74 Yet his critique of establishment epistemology tends to be obscured by those advancing the of establishment epistemology tends to be obscured by those advancing the sectarian objection, which focuses instead on his view of “political” non- sectarian objection, which focuses instead on his view of “political” non- Constantinianism in abstraction from the “methodological” non- Constantinianism in abstraction from the “methodological” non- Constantinianism discussed above. Accordingly, those who charge Yoder with Constantinianism discussed above. Accordingly, those who charge Yoder with sectarianism end up simply begging the question, criticizing him by sectarianism end up simply begging the question, criticizing him by reproducing the very standpoint that he explicitly rejects. Unless it meets his reproducing the very standpoint that he explicitly rejects. Unless it meets his account of “methodological” non-Constantinianism head-on, such an account of “methodological” non-Constantinianism head-on, such an objection remains ultimately beside the point. objection remains ultimately beside the point. But even if the sectarian objection did not beg this question, it is still But even if the sectarian objection did not beg this question, it is still significantly flawed, since his theology does not “exclude the other.” First, significantly flawed, since his theology does not “exclude the other.” First, 28 The Conrad Grebel Review 28 The Conrad Grebel Review Yoder has consistently stressed the missiological sense in which the church Yoder has consistently stressed the missiological sense in which the church is “for the world.”75 Second, he argues that it is one of the marks of the is “for the world.”75 Second, he argues that it is one of the marks of the Constantinian shift that the outsider is no longer privileged as “the test of Constantinian shift that the outsider is no longer privileged as “the test of whether one loves one’s neighbor.”76 That is, Yoder defends the radicality of whether one loves one’s neighbor.”76 That is, Yoder defends the radicality of Christian love over against Constantinianism, claiming that Jesus redefines Christian love over against Constantinianism, claiming that Jesus redefines the very notion of “neighbor” to include enemies and outsiders. Not only the very notion of “neighbor” to include enemies and outsiders. Not only does Constantinianism dissolve the outsider by turning to the sword in order does Constantinianism dissolve the outsider by turning to the sword in order to make the church into “everyone,”77 but public theology appears to betray to make the church into “everyone,”77 but public theology appears to betray a Constantinian temptation by stipulating and policing the terms of “public” a Constantinian temptation by stipulating and policing the terms of “public” debate under the guise of “neutrality.” With his understanding of the concrete debate under the guise of “neutrality.” With his understanding of the concrete and embodied character of the Christian community, however, Yoder does and embodied character of the Christian community, however, Yoder does not have to provide guarantees that all will necessarily speak a common not have to provide guarantees that all will necessarily speak a common language.78 Indeed, there are no such guarantees, and there may be times language.78 Indeed, there are no such guarantees, and there may be times when meaningful communication is impossible. But that is to be expected, if when meaningful communication is impossible. But that is to be expected, if language is indeed value-laden and community-dependent as sociologists language is indeed value-laden and community-dependent as sociologists and linguists have been reminding us. Thus, it is Yoder, rather than those and linguists have been reminding us. Thus, it is Yoder, rather than those who defend a “non-sectarian” account of public theology, who holds a deeper who defend a “non-sectarian” account of public theology, who holds a deeper respect for the “otherness” of “the other.” In stark contrast to Yoder’s emphasis respect for the “otherness” of “the other.” In stark contrast to Yoder’s emphasis on concreteness and embodied specificity, the defenders of public theology on concreteness and embodied specificity, the defenders of public theology continually appeal to the general category of otherness and the abstract continually appeal to the general category of otherness and the abstract terminology of alterity in such a way that obscures who in particular is being terminology of alterity in such a way that obscures who in particular is being named as “other.” Although Yoder may be more forthcoming and honest named as “other.” Although Yoder may be more forthcoming and honest about exactly where he is located, his theology does not preclude dialogue about exactly where he is located, his theology does not preclude dialogue with the other. Rather, it gives the other a name and recognizes the other’s with the other. Rather, it gives the other a name and recognizes the other’s particularity in a way that is the first mark of genuine conversation. particularity in a way that is the first mark of genuine conversation.

Reconsidering Yoder’s relationship to narrative theology Reconsidering Yoder’s relationship to narrative theology

Here we must highlight some of the main points raised by the preceding Here we must highlight some of the main points raised by the preceding juxtaposition of the respective positions. While they may seem to share a juxtaposition of the respective positions. While they may seem to share a common opponent, namely the “apologetic” nature of much modern theology common opponent, namely the “apologetic” nature of much modern theology which seeks to authenticate itself by means of an appeal to external, non- which seeks to authenticate itself by means of an appeal to external, non- theological sources, nevertheless significant differences appear between them. theological sources, nevertheless significant differences appear between them. First, whereas narrative theologians such as Frei appeal to narrative in order First, whereas narrative theologians such as Frei appeal to narrative in order to defend the integrity of the text, Yoder is critical of such versions of textual to defend the integrity of the text, Yoder is critical of such versions of textual absolutism, arguing instead for the mutual constitution of church and absolutism, arguing instead for the mutual constitution of church and Mennonites and Narrative Theology 29 Mennonites and Narrative Theology 29 Scripture. In contrast to a narrative conception of biblical hermeneutics, in Scripture. In contrast to a narrative conception of biblical hermeneutics, in which Scripture might be said to stand alone, Yoder denies the possibility of which Scripture might be said to stand alone, Yoder denies the possibility of abstracting the Bible from the church. Further, his view of discipleship draws abstracting the Bible from the church. Further, his view of discipleship draws attention to the importance of dramatic enactment or the performative aspect attention to the importance of dramatic enactment or the performative aspect of biblical hermeneutics which is lacking in narrative theology. Whereas of biblical hermeneutics which is lacking in narrative theology. Whereas narrative theology stresses the intelligibility of the biblical narrative in and narrative theology stresses the intelligibility of the biblical narrative in and of itself, Yoder’s understanding of the hermeneutic community requires active of itself, Yoder’s understanding of the hermeneutic community requires active participation by the members of the Body of Christ, such that the story of participation by the members of the Body of Christ, such that the story of Christ cannot be separated from those “actors” who participate in and in fact Christ cannot be separated from those “actors” who participate in and in fact partially constitute his very Body. Accordingly, Yoder would be equally critical partially constitute his very Body. Accordingly, Yoder would be equally critical of the narrative interpretation of personal identity. For him, identity does not of the narrative interpretation of personal identity. For him, identity does not consist merely in the story of one’s life but rather involves a concrete consist merely in the story of one’s life but rather involves a concrete rootedness in embodied community. His view of the nature of the church rootedness in embodied community. His view of the nature of the church suggests that identity is itself partly constituted by participation in suggests that identity is itself partly constituted by participation in ecclesiological practices and the relationships with others that such practices ecclesiological practices and the relationships with others that such practices both require and sustain. both require and sustain. Further, those who move narrative theology beyond its origins in the Further, those who move narrative theology beyond its origins in the context of biblical hermeneutics emphasize the internal logic of the story context of biblical hermeneutics emphasize the internal logic of the story itself. This focus is rather abstract in comparison with Yoder’s understanding itself. This focus is rather abstract in comparison with Yoder’s understanding of theology as situated within the context of the church. While Yoder might of theology as situated within the context of the church. While Yoder might share with narrative theology the rejection of epistemological share with narrative theology the rejection of epistemological foundationalism, his account of non-Constantinian theology is not merely foundationalism, his account of non-Constantinian theology is not merely anti-foundationalist but rather rejects the enterprise of epistemology anti-foundationalist but rather rejects the enterprise of epistemology altogether. He is equally critical of the appeal to coherent systems or webs of altogether. He is equally critical of the appeal to coherent systems or webs of interrelated beliefs that narrative theologians defend as of the axiomatic and interrelated beliefs that narrative theologians defend as of the axiomatic and deductive hierarchies of foundationalism. Thus, from his perspective, deductive hierarchies of foundationalism. Thus, from his perspective, narrative theology simply reproduces the “methodologist” stance of systematic narrative theology simply reproduces the “methodologist” stance of systematic theology, defending the narrative structure of the Christian story in abstraction theology, defending the narrative structure of the Christian story in abstraction from the concrete practices of the embodied church. The problem with from the concrete practices of the embodied church. The problem with narrative theology is not that it is too particular, but that it is insufficiently narrative theology is not that it is too particular, but that it is insufficiently particular, standing above, or perhaps beside, but in any case not adequately particular, standing above, or perhaps beside, but in any case not adequately rooted in the church. rooted in the church. Finally, given Yoder’s view of the apocalyptic distinction between Finally, given Yoder’s view of the apocalyptic distinction between church and world, we should question the sense in which narrative theology church and world, we should question the sense in which narrative theology might remain too close to the mainstream. “Methodologically” speaking, might remain too close to the mainstream. “Methodologically” speaking, narrative theology seems closely wedded to establishment epistemology, since narrative theology seems closely wedded to establishment epistemology, since 30 The Conrad Grebel Review 30 The Conrad Grebel Review coherentism or some other form of holism is currently one of the more coherentism or some other form of holism is currently one of the more preferred positions among card-carrying members of the professional preferred positions among card-carrying members of the professional epistemological guild. A more explicit, and hence more troubling, instance epistemological guild. A more explicit, and hence more troubling, instance of the establishment stance of narrative theology, however, is Lindbeck’s of the establishment stance of narrative theology, however, is Lindbeck’s appeal to the mainstream as a way of avoiding the ghettoization of theology. appeal to the mainstream as a way of avoiding the ghettoization of theology. From a more “political” perspective, however, it is difficult to tell where From a more “political” perspective, however, it is difficult to tell where narrative theology is to be situated with respect to the establishment culture, narrative theology is to be situated with respect to the establishment culture, primarily because it has remained rather silent on such matters. But that fact primarily because it has remained rather silent on such matters. But that fact in itself likely counts as a significant reason against it. For as Yoder has in itself likely counts as a significant reason against it. For as Yoder has convincingly argued, one of the characteristic features of mainline theology convincingly argued, one of the characteristic features of mainline theology is its tendency to prescind from political matters. Accordingly, with its is its tendency to prescind from political matters. Accordingly, with its emphasis on methodological questions and its silence about politics, narrative emphasis on methodological questions and its silence about politics, narrative theology seems to continue to endorse just the kind of sharp distinction theology seems to continue to endorse just the kind of sharp distinction between method and politics that Yoder denies. Thus, unless and until it between method and politics that Yoder denies. Thus, unless and until it comes clean on such matters, it is fair to consider narrative theology as having comes clean on such matters, it is fair to consider narrative theology as having capitulated to the “wider wisdom” of the mainstream. capitulated to the “wider wisdom” of the mainstream. Although I have stressed the discontinuity of Yoder and narrative Although I have stressed the discontinuity of Yoder and narrative theology, it is important to distinguish between stronger and weaker versions theology, it is important to distinguish between stronger and weaker versions of that position. The strong version states that there is an essential of that position. The strong version states that there is an essential incompatibility between Yoder and narrative theology, or that the category incompatibility between Yoder and narrative theology, or that the category of narrative is problematic in and of itself. The weaker version maintains of narrative is problematic in and of itself. The weaker version maintains that there are significant tensions between their respective positions, but does that there are significant tensions between their respective positions, but does not claim that Yoder’s theology necessarily rules out the category of narrative not claim that Yoder’s theology necessarily rules out the category of narrative altogether. It is the weaker version which most adequately characterizes the altogether. It is the weaker version which most adequately characterizes the relationship between Yoder and narrative theology, for the following reasons. relationship between Yoder and narrative theology, for the following reasons. First, Yoder’s rejection of methodologism includes an objection against those First, Yoder’s rejection of methodologism includes an objection against those forms of categorical or terminological essentialism which identify a particular forms of categorical or terminological essentialism which identify a particular term or concept as acceptable or problematic for Christian theology as such. term or concept as acceptable or problematic for Christian theology as such. Second, the weaker version affords a better explanation of Yoder’s own use Second, the weaker version affords a better explanation of Yoder’s own use of the terminology of narrative. As we saw above, Yoder appeals to narrative of the terminology of narrative. As we saw above, Yoder appeals to narrative in certain cases while at the same time objecting to the sense in which a in certain cases while at the same time objecting to the sense in which a conception of theology might be built upon it. He refuses to accord narrative conception of theology might be built upon it. He refuses to accord narrative the primary status that it has for those who defend a version of narrative the primary status that it has for those who defend a version of narrative theology. Thus, while recognizing Yoder’s use of the terminology of narrative theology. Thus, while recognizing Yoder’s use of the terminology of narrative or story, this essay has sought to stress the important points of divergence or or story, this essay has sought to stress the important points of divergence or discontinuity between Yoder and the movement of narrative theology. To discontinuity between Yoder and the movement of narrative theology. To Mennonites and Narrative Theology 31 Mennonites and Narrative Theology 31 construct a theology around any such concept or category would be to construct a theology around any such concept or category would be to compromise the concrete social and political character of the church as the compromise the concrete social and political character of the church as the Body of Christ. Body of Christ.

Conclusion Conclusion

What are the implications of our discussion for the much-debated question What are the implications of our discussion for the much-debated question of a specifically Mennonite theology? Contrary to the assumptions of many of a specifically Mennonite theology? Contrary to the assumptions of many contemporary Mennonite theologians, narrative theology is problematic from contemporary Mennonite theologians, narrative theology is problematic from the standpoint of Mennonite theology as Yoder sees it. Although this does the standpoint of Mennonite theology as Yoder sees it. Although this does not suggest that the category of narrative is somehow problematic in and of not suggest that the category of narrative is somehow problematic in and of itself, we must grasp the differences between Yoder and narrative theology itself, we must grasp the differences between Yoder and narrative theology in order to counter the tendency within Mennonite theological circles to in order to counter the tendency within Mennonite theological circles to interpret Yoder as a narrative theologian. Accordingly, those who draw on interpret Yoder as a narrative theologian. Accordingly, those who draw on Yoder’s work in order to address the issue of a specifically Mennonite theology Yoder’s work in order to address the issue of a specifically Mennonite theology should be more careful than they characteristically have been about appealing should be more careful than they characteristically have been about appealing to narrative theology. Instead of supplementing Yoder’s theology, the appeal to narrative theology. Instead of supplementing Yoder’s theology, the appeal to narrative theology might actually undermine some of his most significant to narrative theology might actually undermine some of his most significant points. But such a warning applies even to those who question the value of points. But such a warning applies even to those who question the value of Yoder for Mennonite theology, since they equally tend to associate him with Yoder for Mennonite theology, since they equally tend to associate him with the movement of narrative theology. If this essay prevents or at least the movement of narrative theology. If this essay prevents or at least complicates such assumptions, then it will have achieved its main purpose. complicates such assumptions, then it will have achieved its main purpose.

I thank Stanley Hauerwas, Harry Huebner, and Geoffrey Wainwright for helpful comments on I thank Stanley Hauerwas, Harry Huebner, and Geoffrey Wainwright for helpful comments on an earlier draft of this essay. I also thank the Social Sciences and Humanities Research Council an earlier draft of this essay. I also thank the Social Sciences and Humanities Research Council of Canada for funding during the period in which this essay was written. of Canada for funding during the period in which this essay was written.

Notes Notes

1 Published as Harold S. Bender, “The Anabaptist Vision,” Mennonite Quarterly Review 18 1 Published as Harold S. Bender, “The Anabaptist Vision,” Mennonite Quarterly Review 18 (1944): 67-88. (1944): 67-88.

2 See, e.g., J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” 2 See, e.g., J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” The Conrad Grebel Review 12:2 (1994): 171-88; and Scott Holland, “How Do Stories Save The Conrad Grebel Review 12:2 (1994): 171-88; and Scott Holland, “How Do Stories Save Us? Two Contemporary Theological Responses,” The Conrad Grebel Review 12:2 (1994): Us? Two Contemporary Theological Responses,” The Conrad Grebel Review 12:2 (1994): 32 The Conrad Grebel Review 32 The Conrad Grebel Review

131-53. See also Duane K. Friesen, “A Critical Analysis of Narrative Ethics,” in The Church 131-53. See also Duane K. Friesen, “A Critical Analysis of Narrative Ethics,” in The Church as Theological Community, ed. Harry Huebner (Winnipeg, MB: CMBC Publications, as Theological Community, ed. Harry Huebner (Winnipeg, MB: CMBC Publications, 1990), 223-46. 1990), 223-46.

3 A note on Hauerwas is in order, since it is primarily by means of an appeal to his work that 3 A note on Hauerwas is in order, since it is primarily by means of an appeal to his work that Yoder has been regarded as a proponent of narrative theology. First, Hauerwas refers neither Yoder has been regarded as a proponent of narrative theology. First, Hauerwas refers neither to himself nor to Yoder as a narrative theologian or ethicist. That identification is made or to himself nor to Yoder as a narrative theologian or ethicist. That identification is made or implied by the various Mennonite theologians mentioned above (n. 2), presumably on the implied by the various Mennonite theologians mentioned above (n. 2), presumably on the combined basis of Hauerwas’s appeal to the category of narrative in certain cases and his combined basis of Hauerwas’s appeal to the category of narrative in certain cases and his heavy reliance on Yoder. But it is problematic to refer to Hauerwas as a narrative theologian heavy reliance on Yoder. But it is problematic to refer to Hauerwas as a narrative theologian for precisely the same reasons I will outline below with respect to Yoder. Even if it were for precisely the same reasons I will outline below with respect to Yoder. Even if it were appropriate to count Hauerwas as a narrative theologian, it does not follow that this, together appropriate to count Hauerwas as a narrative theologian, it does not follow that this, together with his appeal to Yoder, justifies the conclusion that Yoder is a narrative theologian. with his appeal to Yoder, justifies the conclusion that Yoder is a narrative theologian. Compare with the obviously false yet formally identical statement: “Jones is a baseball Compare with the obviously false yet formally identical statement: “Jones is a baseball player and Jones attributes his skill at baseball to Mozart, thus Mozart is a baseball player.” player and Jones attributes his skill at baseball to Mozart, thus Mozart is a baseball player.” Of course, appeals to Yoder’s work might be helpful in constructing a Mennonite account of Of course, appeals to Yoder’s work might be helpful in constructing a Mennonite account of narrative theology, and Hauerwas could be used as an instructive example. But that is a narrative theology, and Hauerwas could be used as an instructive example. But that is a different matter than identifying Yoder with the narrative theology movement. different matter than identifying Yoder with the narrative theology movement.

4 It is appropriate to add a note on the familiar distinction between the “Yale” and “Chicago” 4 It is appropriate to add a note on the familiar distinction between the “Yale” and “Chicago” schools of narrative theology, especially since this typology has been introduced into the schools of narrative theology, especially since this typology has been introduced into the Mennonite discussion by Scott Holland (see n. 2). While people associated with both Yale Mennonite discussion by Scott Holland (see n. 2). While people associated with both Yale and Chicago emphasize the category of narrative, most notably Hans Frei and Paul Ricoeur, and Chicago emphasize the category of narrative, most notably Hans Frei and Paul Ricoeur, the differences between Yale and Chicago are perhaps more significant than the apparent the differences between Yale and Chicago are perhaps more significant than the apparent similarities that might justify a typology which interprets them both as versions of narrative similarities that might justify a typology which interprets them both as versions of narrative theology. What is problematic about the Yale vs. Chicago typology is that there is no larger, theology. What is problematic about the Yale vs. Chicago typology is that there is no larger, more generic category called narrative theology (without qualification) of which Yale and more generic category called narrative theology (without qualification) of which Yale and Chicago constitute two distinct species. Further, whereas those associated with Yale make Chicago constitute two distinct species. Further, whereas those associated with Yale make narrative the primary category, narrative apparently has a secondary role at Chicago, in so far narrative the primary category, narrative apparently has a secondary role at Chicago, in so far as it is understood in terms of imaginative constructions rooted in human subjectivity. Thus, as it is understood in terms of imaginative constructions rooted in human subjectivity. Thus, perhaps the Chicago school is not really a version of narrative theology at all, but rather a perhaps the Chicago school is not really a version of narrative theology at all, but rather a version of liberal humanism that emphasizes the category of narrative for certain purposes. version of liberal humanism that emphasizes the category of narrative for certain purposes. In the context of the Mennonite discussion, note that Holland’s defence of the Chicago In the context of the Mennonite discussion, note that Holland’s defence of the Chicago school seems to rely less on the category of narrative and more on “universal human needs” school seems to rely less on the category of narrative and more on “universal human needs” (Holland, “How Do Stories Save Us?,” 140), “deepened self-consciousness” (141), ways of (Holland, “How Do Stories Save Us?,” 140), “deepened self-consciousness” (141), ways of “being-in-the-world” (143), the “more primordial” experience of mysticism (144), and the “being-in-the-world” (143), the “more primordial” experience of mysticism (144), and the general category of “otherness” (147-48). Although Holland does stress narrative, its status general category of “otherness” (147-48). Although Holland does stress narrative, its status remains subservient to a more general category of something like collective human remains subservient to a more general category of something like collective human experience. Thus, it remains unclear whether he has really offered the account of how stories experience. Thus, it remains unclear whether he has really offered the account of how stories save us that he claims to have provided. For it often sounds like it is not so much stories save us that he claims to have provided. For it often sounds like it is not so much stories which save us but rather that we save ourselves. The account of narrative theology in the which save us but rather that we save ourselves. The account of narrative theology in the following discussion is broadly of the Yale variety. A better approach, however, is to avoid following discussion is broadly of the Yale variety. A better approach, however, is to avoid such terminology and to question the value of the typology. The selection of narrative such terminology and to question the value of the typology. The selection of narrative theologians in this paper has less to do with their belonging to a particular school than with theologians in this paper has less to do with their belonging to a particular school than with it being constructive to compare them with Mennonite theology in general and the work of it being constructive to compare them with Mennonite theology in general and the work of Yoder in particular. Yoder in particular. Mennonites and Narrative Theology 33 Mennonites and Narrative Theology 33

5 This objection has been stated most pointedly by Holland. However, in light of the 5 This objection has been stated most pointedly by Holland. However, in light of the problems identified in his appropriation of the Yale vs. Chicago typology (see n. 4), it is more problems identified in his appropriation of the Yale vs. Chicago typology (see n. 4), it is more accurate to see his defence of “public theology” as an alternative to narrative theology. For accurate to see his defence of “public theology” as an alternative to narrative theology. For an argument which more explicitly defends public theology as an alternative to narrative an argument which more explicitly defends public theology as an alternative to narrative theology, see Friesen, “A Critical Analysis of Narrative Ethics”; and Alain Epp Weaver, “Options theology, see Friesen, “A Critical Analysis of Narrative Ethics”; and Alain Epp Weaver, “Options in Postmodern Mennonite Theology,” The Conrad Grebel Review 11:1 (1993): 63-76. in Postmodern Mennonite Theology,” The Conrad Grebel Review 11:1 (1993): 63-76.

6 Hans Frei, The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth 6 Hans Frei, The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics (New Haven: Yale University Press, 1974), 1-3, 130. On the gap Century Hermeneutics (New Haven: Yale University Press, 1974), 1-3, 130. On the gap between narrative and reality, see ibid., 4-5. between narrative and reality, see ibid., 4-5.

7 For Frei’s own account of his relationship to New Criticism, see Frei, “The ‘Literal 7 For Frei’s own account of his relationship to New Criticism, see Frei, “The ‘Literal Reading’ of Biblical Narrative in the Christian Tradition: Does It Stretch or Will It Break?,” Reading’ of Biblical Narrative in the Christian Tradition: Does It Stretch or Will It Break?,” in Theology and Narrative: Selected Essays, ed. George Hunsinger and William C. Placher in Theology and Narrative: Selected Essays, ed. George Hunsinger and William C. Placher (Oxford: Oxford University Press, 1993), 140-43. (Oxford: Oxford University Press, 1993), 140-43.

8 See, e.g., Gerard Loughlin, Telling God’s Story: Bible, Church, and Narrative Theology 8 See, e.g., Gerard Loughlin, Telling God’s Story: Bible, Church, and Narrative Theology (Cambridge: Cambridge University Press, 1996), 82-86. (Cambridge: Cambridge University Press, 1996), 82-86.

9 Frei, “The ‘Literal Reading’,” 147. It is primarily to this essay that defenders of Frei point 9 Frei, “The ‘Literal Reading’,” 147. It is primarily to this essay that defenders of Frei point as signalling a shift towards a greater role for the church in his account of biblical as signalling a shift towards a greater role for the church in his account of biblical hermeneutics. hermeneutics.

10 See William C. Placher, Unapologetic Theology: A Christian Voice in a Pluralistic 10 See William C. Placher, Unapologetic Theology: A Christian Voice in a Pluralistic Conversation (Louisville, KY: Westminster/John Knox Press, 1989), 24-38, 123-37; and Conversation (Louisville, KY: Westminster/John Knox Press, 1989), 24-38, 123-37; and Ronald Thiemann, Revelation and Theology: The Gospel as Narrated Promise (Notre Ronald Thiemann, Revelation and Theology: The Gospel as Narrated Promise (Notre Dame: University of Notre Dame Press, 1984), 43-46. Experience and natural reason are also Dame: University of Notre Dame Press, 1984), 43-46. Experience and natural reason are also the options that provide the negative foil for Lindbeck, although he does not put it in the options that provide the negative foil for Lindbeck, although he does not put it in precisely those terms. See George Lindbeck, The Nature of Doctrine: Religion and Theology precisely those terms. See George Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (Philadelphia: Westminster Press, 1984), 16-19, 32-41, 63-69. in a Postliberal Age (Philadelphia: Westminster Press, 1984), 16-19, 32-41, 63-69.

11Narrative theologians tend to focus on W. V. O. Quine, “Two Dogmas of Empiricism,” in From 11Narrative theologians tend to focus on W. V. O. Quine, “Two Dogmas of Empiricism,” in From a Logical Point of View: Logico-Philosophical Essays, 2nd. ed. (New York: Harper and Row, a Logical Point of View: Logico-Philosophical Essays, 2nd. ed. (New York: Harper and Row, 1961), 20-46; and Quine and J. S. Ullian, The Web of Belief (New York: Random House, 1970). 1961), 20-46; and Quine and J. S. Ullian, The Web of Belief (New York: Random House, 1970). 12 Thiemann, Revelation and Theology, 74. 12 Thiemann, Revelation and Theology, 74. 13 Ibid., 75-76. See also Lindbeck, The Nature of Doctrine, 64 13 Ibid., 75-76. See also Lindbeck, The Nature of Doctrine, 64 14 Thiemann, Revelation and Theology, 75. 14 Thiemann, Revelation and Theology, 75. 15 See, e.g., ibid., 75 (emphasis added). 15 See, e.g., ibid., 75 (emphasis added). 16 See, e.g., Lindbeck, The Nature of Doctrine, 33: “Like a culture or language, [religion] is 16 See, e.g., Lindbeck, The Nature of Doctrine, 33: “Like a culture or language, [religion] is a communal phenomenon that shapes the subjectivities of individuals rather than being a communal phenomenon that shapes the subjectivities of individuals rather than being primarily a manifestation of those subjectivities.” primarily a manifestation of those subjectivities.” 17 See Loughlin, Telling God’s Story, 36, n. 21. 17 See Loughlin, Telling God’s Story, 36, n. 21. 18 Ibid., 49. 18 Ibid., 49. 34 The Conrad Grebel Review 34 The Conrad Grebel Review

19 Ibid., 49-51. 19 Ibid., 49-51. 20 Ibid., 84-86. Loughlin is referring here to George Lindbeck, “The Story-Shaped Church: 20 Ibid., 84-86. Loughlin is referring here to George Lindbeck, “The Story-Shaped Church: Critical Exegesis and Theological Interpretation,” in Scriptural Authority and Narrative Critical Exegesis and Theological Interpretation,” in Scriptural Authority and Narrative Interpretation, ed. Garrett Green (Philadelphia: Fortress Press, 1987), 161-78. Interpretation, ed. Garrett Green (Philadelphia: Fortress Press, 1987), 161-78.

21 Hans Frei, “Theological Reflections on the Accounts of Jesus’ Death and Resurrection,” 21 Hans Frei, “Theological Reflections on the Accounts of Jesus’ Death and Resurrection,” in Theology and Narrative: Selected Essays, ed. George Hunsinger and William C. Placher in Theology and Narrative: Selected Essays, ed. George Hunsinger and William C. Placher (Oxford: Oxford University Press, 1993), 63. (Oxford: Oxford University Press, 1993), 63.

22 Michael Root, “The Narrative Structure of Soteriology,” in Why Narrative? Readings in 22 Michael Root, “The Narrative Structure of Soteriology,” in Why Narrative? Readings in Narrative Theology, ed. Stanley Hauerwas and L. Gregory Jones (Grand Rapids: Eerdmans, Narrative Theology, ed. Stanley Hauerwas and L. Gregory Jones (Grand Rapids: Eerdmans, 1989), 270-71. See also David F. Ford, “System, Story, Performance: A Proposal About the 1989), 270-71. See also David F. Ford, “System, Story, Performance: A Proposal About the Role of Narrative in Christian Systematic Theology,” in the same volumes, 191-215, esp. Role of Narrative in Christian Systematic Theology,” in the same volumes, 191-215, esp. 193-94. See also Stanley Hauerwas and David Burrell, “From System to Story: An 193-94. See also Stanley Hauerwas and David Burrell, “From System to Story: An Alternative Pattern for Rationality in Ethics,” in Truthfulness and Tragedy (Notre Dame: Alternative Pattern for Rationality in Ethics,” in Truthfulness and Tragedy (Notre Dame: University of Notre Dame Press, 1977), 27-34. Frei has also drawn attention to the intimate University of Notre Dame Press, 1977), 27-34. Frei has also drawn attention to the intimate connection between narrative and identity in terms of the identity of Jesus. See Frei, connection between narrative and identity in terms of the identity of Jesus. See Frei, “Theological Reflections on the Accounts of Jesus’ Death and Resurrection,” 45-93. “Theological Reflections on the Accounts of Jesus’ Death and Resurrection,” 45-93.

23 See, e.g., J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” 23 See, e.g., J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” 172-73. 172-73.

24 Again, note that Frei’s account of narrative is intimately related to his work on the identity 24 Again, note that Frei’s account of narrative is intimately related to his work on the identity of Jesus. See, e.g., Frei, The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic of Jesus. See, e.g., Frei, The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic Theology (Philadelphia: Fortress Press, 1975); and “Theological Reflections on the Theology (Philadelphia: Fortress Press, 1975); and “Theological Reflections on the Accounts of Jesus’ Death and Resurrection.” Accounts of Jesus’ Death and Resurrection.” 25 Thiemann, Revelation and Theology, 110 (emphasis added). 25 Thiemann, Revelation and Theology, 110 (emphasis added). 26 J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” 176. 26 J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” 176. 27 Lindbeck, The Nature of Doctrine, 100. For some of Lindbeck’s scattered references to 27 Lindbeck, The Nature of Doctrine, 100. For some of Lindbeck’s scattered references to “ghettoization,” see, e.g., ibid., 25, 77, 128-29. This is not to suggest that Mennonite “ghettoization,” see, e.g., ibid., 25, 77, 128-29. This is not to suggest that Mennonite theology is appropriately situated in the ghetto. Rather, what I am pointing to here is theology is appropriately situated in the ghetto. Rather, what I am pointing to here is Lindbeck’s strategy of appealing to the mainstream in order to avoid ghettoization. Lindbeck’s strategy of appealing to the mainstream in order to avoid ghettoization.

28 See, e.g., Friesen, “A Critical Analysis of Narrative Ethics,” 244-46; and Weaver, 28 See, e.g., Friesen, “A Critical Analysis of Narrative Ethics,” 244-46; and Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” 174-75. “Narrative Theology in an Anabaptist-Mennonite Context,” 174-75.

29 Harry Huebner, “The Church Made Strange for the Nations, or Singing A New Song in A 29 Harry Huebner, “The Church Made Strange for the Nations, or Singing A New Song in A Strange Land,” unpublished paper presented at the MCC Peace Committee Meetings Strange Land,” unpublished paper presented at the MCC Peace Committee Meetings (Akron, PA, April 11, 1997), 11, 13. (Akron, PA, April 11, 1997), 11, 13.

30 Such charges of sectarianism against narrative theology are by no means restricted to 30 Such charges of sectarianism against narrative theology are by no means restricted to Mennonite theology. When objections are advanced by Mennonites, it is the charge of Mennonite theology. When objections are advanced by Mennonites, it is the charge of sectarianism that they characteristically raise. The standard Mennonite objection that I am sectarianism that they characteristically raise. The standard Mennonite objection that I am describing relies heavily on the work of James Gustafson. See, e.g., his “The Sectarian describing relies heavily on the work of James Gustafson. See, e.g., his “The Sectarian Temptation: Reflections on Theology, The Church, and the University,” Catholic Theology Temptation: Reflections on Theology, The Church, and the University,” Catholic Theology Society of America Proceedings, 40 (1985): 83-94. Indebtedness to Gustafson is explicitly Society of America Proceedings, 40 (1985): 83-94. Indebtedness to Gustafson is explicitly Mennonites and Narrative Theology 35 Mennonites and Narrative Theology 35 acknowledged by Holland, “The Problems and Prospects of a ‘Sectarian Ethic’: A Critique acknowledged by Holland, “The Problems and Prospects of a ‘Sectarian Ethic’: A Critique of the Hauerwas Reading of the Jesus Story,” The Conrad Grebel Review 10:2 (1992): 162. of the Hauerwas Reading of the Jesus Story,” The Conrad Grebel Review 10:2 (1992): 162.

31 Holland, “How Do Stories Save Us?,” 149. 31 Holland, “How Do Stories Save Us?,” 149.

32 See, e.g., Alain Epp Weaver’s approving depiction of Gordon Kaufman’s conception of 32 See, e.g., Alain Epp Weaver’s approving depiction of Gordon Kaufman’s conception of the church as “part of a public community consisting of many particular groups in the church as “part of a public community consisting of many particular groups in conversation on equal terms about how to evaluate and reconstruct their respective conversation on equal terms about how to evaluate and reconstruct their respective traditions” (Alain Epp Weaver, “Options in Postmodern Mennonite Theology,” 76). Also traditions” (Alain Epp Weaver, “Options in Postmodern Mennonite Theology,” 76). Also telling is Epp Weaver’s appeal to Kaufman’s view of religious language: “although religious telling is Epp Weaver’s appeal to Kaufman’s view of religious language: “although religious language might once have found its proper home in the context of the church, today the language might once have found its proper home in the context of the church, today the meaning of religious terms is to be found in their usage in the common discourse of Western meaning of religious terms is to be found in their usage in the common discourse of Western languages” (ibid., 74). languages” (ibid., 74).

33 Friesen, “A Critical Analysis of Narrative Ethics,” 239. 33 Friesen, “A Critical Analysis of Narrative Ethics,” 239.

34 Ibid. Note that Friesen equates “rational discourse” with “public discourse.” See also 34 Ibid. Note that Friesen equates “rational discourse” with “public discourse.” See also Holland, who claims that narrative theology signals a “retreat from the public square into the Holland, who claims that narrative theology signals a “retreat from the public square into the world of the text” which must be countered with a more public “dialogue with the radically world of the text” which must be countered with a more public “dialogue with the radically other,” in Holland, “How Do Stories Save Us? Two Theological Responses,” 151 and 152, other,” in Holland, “How Do Stories Save Us? Two Theological Responses,” 151 and 152, respectively. respectively.

35 John Howard Yoder, “Why Ecclesiology is Social Ethics: Gospel Ethics Versus the Wider 35 John Howard Yoder, “Why Ecclesiology is Social Ethics: Gospel Ethics Versus the Wider Wisdom,” in The Royal Priesthood: Essays Ecclesiological and Ecumenical, ed. Michael G. Wisdom,” in The Royal Priesthood: Essays Ecclesiological and Ecumenical, ed. Michael G. Cartwright (Grand Rapids: Eerdmans, 1994), 110. Cartwright (Grand Rapids: Eerdmans, 1994), 110.

36 Ibid., 122. See also John Howard Yoder, “Armaments and Eschatology,” Studies in 36 Ibid., 122. See also John Howard Yoder, “Armaments and Eschatology,” Studies in Christian Ethics, 1:1 (1988): 51: “the believing community today participates imaginatively, Christian Ethics, 1:1 (1988): 51: “the believing community today participates imaginatively, narratively, in the past history as her own history, thanks to her historians, but also thanks to narratively, in the past history as her own history, thanks to her historians, but also thanks to her poets and prophets.” her poets and prophets.”

37 John Howard Yoder, “On Not Being Ashamed of the Gospel: Particularity, Pluralism, and 37 John Howard Yoder, “On Not Being Ashamed of the Gospel: Particularity, Pluralism, and Validation,” Faith and Philosophy 9:3 (1992): 297. In a somewhat different context, he Validation,” Faith and Philosophy 9:3 (1992): 297. In a somewhat different context, he describes the church’s “alternative consciousness” in terms of an “alternative narrative”: describes the church’s “alternative consciousness” in terms of an “alternative narrative”: Yoder, The Priestly Kingdom: Social Ethics as Gospel (Notre Dame: University of Notre Yoder, The Priestly Kingdom: Social Ethics as Gospel (Notre Dame: University of Notre Dame Press, 1984), 94-95. Yoder makes this last point in the context of suggesting that Dame Press, 1984), 94-95. Yoder makes this last point in the context of suggesting that “another view of what the world is like is kept alive by narration and celebration which fly “another view of what the world is like is kept alive by narration and celebration which fly in the face of the ‘apparent’ lessons of ‘realism’” (ibid., 94). The reference to “realism” here in the face of the ‘apparent’ lessons of ‘realism’” (ibid., 94). The reference to “realism” here is to Niebuhrian “political” realism, and not the epistemological or metaphysical realism is to Niebuhrian “political” realism, and not the epistemological or metaphysical realism more commonly discussed by the “narrative theologians.” more commonly discussed by the “narrative theologians.” 38 Yoder, “On Not Being Ashamed of the Gospel,” 290. 38 Yoder, “On Not Being Ashamed of the Gospel,” 290. 39 Yoder, “Sacrament as Social Process: Christ the Transformer of Culture,” in The Royal 39 Yoder, “Sacrament as Social Process: Christ the Transformer of Culture,” in The Royal Priesthood, 370. Though not specifically in those terms, this same point also underlies the Priesthood, 370. Though not specifically in those terms, this same point also underlies the argument in Yoder, “Walk and Word: The Alternatives to Methodologism,” in Theology argument in Yoder, “Walk and Word: The Alternatives to Methodologism,” in Theology Without Foundations: Religious Practice and the Future of Theological Truth, ed. Stanley Without Foundations: Religious Practice and the Future of Theological Truth, ed. Stanley Hauerwas, Nancey Murphy, and Mark Nation (Nashville: Abingdon Press, 1994), 77-90. Hauerwas, Nancey Murphy, and Mark Nation (Nashville: Abingdon Press, 1994), 77-90. 36 The Conrad Grebel Review 36 The Conrad Grebel Review

40 Yoder, The Priestly Kingdom, 36. 40 Yoder, The Priestly Kingdom, 36. 41 Yoder consistently emphasizes that his account of Constantinianism is not so much 41 Yoder consistently emphasizes that his account of Constantinianism is not so much concerned with Constantine the man. Neither does he suggest that the so-called concerned with Constantine the man. Neither does he suggest that the so-called Constantinian shift was an instantaneous, once and for all reversal. Rather, he uses “the name Constantinian shift was an instantaneous, once and for all reversal. Rather, he uses “the name Constantine merely as a label for this transformation, which began before A.D. 200 and took Constantine merely as a label for this transformation, which began before A.D. 200 and took over 200 years,” nevertheless claiming that the “medieval legend which made of Constantine over 200 years,” nevertheless claiming that the “medieval legend which made of Constantine the symbol of an epochal shift was realistic.” See Yoder, “The Otherness of the Church,” in the symbol of an epochal shift was realistic.” See Yoder, “The Otherness of the Church,” in The Royal Priesthood, 57; and The Priestly Kingdom, 135, respectively. The Royal Priesthood, 57; and The Priestly Kingdom, 135, respectively. 42 See, e.g., The Priestly Kingdom, 135-136. 42 See, e.g., The Priestly Kingdom, 135-136. 43 Yoder, “Christ, the Hope of the World,” in The Royal Priesthood, 198. 43 Yoder, “Christ, the Hope of the World,” in The Royal Priesthood, 198. 44 For Yoder’s own account of the varieties of Constantinianism, old and new, see Yoder, The 44 For Yoder’s own account of the varieties of Constantinianism, old and new, see Yoder, The Politics of Jesus, 141-44; and “Christ the Hope of the World,” 195-97. For a helpful Politics of Jesus, 141-44; and “Christ the Hope of the World,” 195-97. For a helpful summary of Yoder’s position, see Michael G. Cartwright, “Radical Reform, Radical summary of Yoder’s position, see Michael G. Cartwright, “Radical Reform, Radical Catholicity: John Howard Yoder’s Vision of the Faithful Church,” introduction to The Royal Catholicity: John Howard Yoder’s Vision of the Faithful Church,” introduction to The Royal Priesthood: Essays Ecclesiological and Ecumenical, ed. Michael G. Cartwright (Grand Priesthood: Essays Ecclesiological and Ecumenical, ed. Michael G. Cartwright (Grand Rapids: Eerdmans, 1994), 10-12. Rapids: Eerdmans, 1994), 10-12.

45 See, e.g., Yoder, The Priestly Kingdom, 88, 143; “Christ, the Hope of the World,” 200. See 45 See, e.g., Yoder, The Priestly Kingdom, 88, 143; “Christ, the Hope of the World,” 200. See also Yoder, The Priestly Kingdom, 85: “let us name as definitional for beginning our also Yoder, The Priestly Kingdom, 85: “let us name as definitional for beginning our characterization of the radical Protestant reformation the very notion of challenging characterization of the radical Protestant reformation the very notion of challenging establishment; i.e., of rejecting, or at least doubting fundamentally, the appropriateness of establishment; i.e., of rejecting, or at least doubting fundamentally, the appropriateness of letting the Christian faith be the official ideology of a society, especially of the elite within letting the Christian faith be the official ideology of a society, especially of the elite within a society.” a society.” 46 Yoder, The Priestly Kingdom, 92. 46 Yoder, The Priestly Kingdom, 92. 47 On the connection between Constantinianism and the relativization of Jesus, see Yoder, 47 On the connection between Constantinianism and the relativization of Jesus, see Yoder, “Why Ecclesiology is Social Ethics,” 114. See also Yoder, The Priestly Kingdom, 54, 88. “Why Ecclesiology is Social Ethics,” 114. See also Yoder, The Priestly Kingdom, 54, 88.

48 Yoder, The Priestly Kingdom, 24, 36, 43, 46, 108, 136, 141; “The Otherness of the 48 Yoder, The Priestly Kingdom, 24, 36, 43, 46, 108, 136, 141; “The Otherness of the Church,” 57; “On Not Being Ashamed of the Gospel,” 295; and “Why Ecclesiology is Social Church,” 57; “On Not Being Ashamed of the Gospel,” 295; and “Why Ecclesiology is Social Ethics,” 108-109. See also Cartwright, “Radical Reform, Radical Catholicity,” 6-7.Yoder Ethics,” 108-109. See also Cartwright, “Radical Reform, Radical Catholicity,” 6-7.Yoder does not reject all dualisms as such. This is most clearly suggested by the prominence of the does not reject all dualisms as such. This is most clearly suggested by the prominence of the distinction between church - world in his work. He rejects those dualisms which provide the distinction between church - world in his work. He rejects those dualisms which provide the framework for establishment epistemology. See Yoder, “Why Ecclesiology is Social framework for establishment epistemology. See Yoder, “Why Ecclesiology is Social Ethics,” 108-109. Ethics,” 108-109.

49 See, e.g., Yoder, The Priestly Kingdom, 115: “It seems self-evident from the majority 49 See, e.g., Yoder, The Priestly Kingdom, 115: “It seems self-evident from the majority perspective that this kind of [Anabaptist conception of] moral discernment must lead to a perspective that this kind of [Anabaptist conception of] moral discernment must lead to a principled withdrawal from the exercise of certain social functions or from the ‘use of principled withdrawal from the exercise of certain social functions or from the ‘use of power.’ It is obvious that the systematic analysis of the advocates of the majority position power.’ It is obvious that the systematic analysis of the advocates of the majority position would make this assumption, so that the choice must appear to be between involvement would make this assumption, so that the choice must appear to be between involvement (which cannot be ultimately critical) and noninvolvement. Then the mainstream tradition (which cannot be ultimately critical) and noninvolvement. Then the mainstream tradition chooses involvement. The radical reformation perspective, however, refuses to stand that chooses involvement. The radical reformation perspective, however, refuses to stand that choice on its head and withdraw, but rather challenges the prior logical analysis.” See also choice on its head and withdraw, but rather challenges the prior logical analysis.” See also Mennonites and Narrative Theology 37 Mennonites and Narrative Theology 37

Yoder’s rejection of the “epistemology of establishment” in “On Not Being Ashamed of the Yoder’s rejection of the “epistemology of establishment” in “On Not Being Ashamed of the Gospel,” 288-95. Gospel,” 288-95. 50 Yoder, “Walk and Word: The Alternatives to Methodologism,” 77-90, esp. 88. See also 50 Yoder, “Walk and Word: The Alternatives to Methodologism,” 77-90, esp. 88. See also Yoder, The Priestly Kingdom, 114. Yoder, The Priestly Kingdom, 114. 51 Yoder, “Walk and Word: The Alternatives to Methodologism,” 82. See also The Priestly 51 Yoder, “Walk and Word: The Alternatives to Methodologism,” 82. See also The Priestly Kingdom, 7-8, 37, 113-116; “Sacrament as Social Process,” 369; and “On Not Being Kingdom, 7-8, 37, 113-116; “Sacrament as Social Process,” 369; and “On Not Being Ashamed of the Gospel,” 289. Ashamed of the Gospel,” 289.

52 Yoder, “Walk and Word: The Alternatives to Methodologism,” 89. See also The Priestly 52 Yoder, “Walk and Word: The Alternatives to Methodologism,” 89. See also The Priestly Kingdom, 114. Kingdom, 114.

53 Antitheory is most commonly associated with the work of Bernard Williams. See his Ethics 53 Antitheory is most commonly associated with the work of Bernard Williams. See his Ethics and the Limits of Philosophy (Cambridge: Harvard University Press, 1985). Much of the and the Limits of Philosophy (Cambridge: Harvard University Press, 1985). Much of the most relevant literature on ethical anti-theory is collected in Anti-Theory in Ethics and Moral most relevant literature on ethical anti-theory is collected in Anti-Theory in Ethics and Moral Conservatism, ed. Stanley G. Clarke and Evan Simpson (Albany: State University of New Conservatism, ed. Stanley G. Clarke and Evan Simpson (Albany: State University of New York Press, 1989). For a helpful secondary account of the antitheory movement within York Press, 1989). For a helpful secondary account of the antitheory movement within contemporary moral philosophy, see Dwight Furrow, Against Theory: Continental and contemporary moral philosophy, see Dwight Furrow, Against Theory: Continental and Analytic Challenges in Moral Philosophy (New York: Routledge, 1995). Analytic Challenges in Moral Philosophy (New York: Routledge, 1995).

54 Yoder, “Why Ecclesiology Is Social Ethics,” 121. See also his account of the necessity of 54 Yoder, “Why Ecclesiology Is Social Ethics,” 121. See also his account of the necessity of “perpetual reform” in The Priestly Kingdom, 69-70. “perpetual reform” in The Priestly Kingdom, 69-70. 55 Yoder, “Sacrament as Social Process,” 372. 55 Yoder, “Sacrament as Social Process,” 372. 56 Yoder, “How H. Richard Niebuhr Reasoned: A Critique of Christ and Culture,” in The 56 Yoder, “How H. Richard Niebuhr Reasoned: A Critique of Christ and Culture,” in The Authentic Transformation: A New Vision of Christ and Culture, ed. Glen H. Stassen Authentic Transformation: A New Vision of Christ and Culture, ed. Glen H. Stassen (Nashville: Abingdon Press, 1996), 75. See also Yoder, Body Politics: Five Practices of the (Nashville: Abingdon Press, 1996), 75. See also Yoder, Body Politics: Five Practices of the Christian Community Before Watching the World (Nashville: Discipleship Resources, Christian Community Before Watching the World (Nashville: Discipleship Resources, 1992), ix. 1992), ix.

57 Yoder, “How H. Richard Niebuhr Reasoned,” 75. See also Yoder, Body Politics, ix; and 57 Yoder, “How H. Richard Niebuhr Reasoned,” 75. See also Yoder, Body Politics, ix; and “Sacrament as Social Process,” 369. “Sacrament as Social Process,” 369.

58 For Yoder’s use of the terminology of “modelling” and “foretastes,” see, e.g., Yoder, The 58 For Yoder’s use of the terminology of “modelling” and “foretastes,” see, e.g., Yoder, The Priestly Kingdom, 94; “Sacrament as Social Process,” 373; and “Why Ecclesiology is Social Priestly Kingdom, 94; “Sacrament as Social Process,” 373; and “Why Ecclesiology is Social Ethics,” 106. See also Yoder, Body Politics, ix-x. Ethics,” 106. See also Yoder, Body Politics, ix-x. 59 Yoder, The Priestly Kingdom, 92. See also Yoder, Body Politics, ix. 59 Yoder, The Priestly Kingdom, 92. See also Yoder, Body Politics, ix. 60 Yoder, “Sacrament as Social Process,” 364. See also Yoder, Body Politics, 20-21. 60 Yoder, “Sacrament as Social Process,” 364. See also Yoder, Body Politics, 20-21. 61 Yoder, “Sacrament as Social Process,” 365-66; Body Politics, 20. 61 Yoder, “Sacrament as Social Process,” 365-66; Body Politics, 20. 62 Yoder, “Sacrament as Social Process,” 365; Body Politics, 20 (emphasis Yoder’s). 62 Yoder, “Sacrament as Social Process,” 365; Body Politics, 20 (emphasis Yoder’s). 63 Yoder, The Priestly Kingdom, 117. 63 Yoder, The Priestly Kingdom, 117. 64 Ibid. 64 Ibid. 65 John Howard Yoder, “The Hermeneutics of the Anabaptists,” in Essays on Biblical 65 John Howard Yoder, “The Hermeneutics of the Anabaptists,” in Essays on Biblical Interpretation: Anabaptist-Mennonite Perspectives, Text-Reader Series, ed. Willard Interpretation: Anabaptist-Mennonite Perspectives, Text-Reader Series, ed. Willard 38 The Conrad Grebel Review 38 The Conrad Grebel Review

Swartley, vol. 1 (Elkhart, IN: Institute of Mennonite Studies, 1984), 11-28, esp. 21, 27-28. Swartley, vol. 1 (Elkhart, IN: Institute of Mennonite Studies, 1984), 11-28, esp. 21, 27-28. See also Yoder, The Priestly Kingdom, 117-118. See also Yoder, The Priestly Kingdom, 117-118.

66 Yoder, “Binding and Loosing,” in The Royal Priesthood, 353. See also Yoder, The Priestly 66 Yoder, “Binding and Loosing,” in The Royal Priesthood, 353. See also Yoder, The Priestly Kingdom, 117: “the free-church alternative ... recognizes the inadequacies of the text of Kingdom, 117: “the free-church alternative ... recognizes the inadequacies of the text of Scripture standing alone uninterpreted, and appropriates the promise of the guidance of the Scripture standing alone uninterpreted, and appropriates the promise of the guidance of the Spirit throughout the ages, but locates the fulfillment of that promise in the assembly of those Spirit throughout the ages, but locates the fulfillment of that promise in the assembly of those who gather around Scripture in the face of a given real moral challenge.” For a more who gather around Scripture in the face of a given real moral challenge.” For a more extended treatment of the similarities between Yoder and Fish, see Mark Thiessen Nation, extended treatment of the similarities between Yoder and Fish, see Mark Thiessen Nation, “Theology as Witness: Reflections on Yoder, Fish, and Interpretive Communities,” Faith “Theology as Witness: Reflections on Yoder, Fish, and Interpretive Communities,” Faith and Freedom 5:1-2 (1996): 42-47. and Freedom 5:1-2 (1996): 42-47. 67 Yoder, “The Hermeneutics of the Anabaptists,” 27. 67 Yoder, “The Hermeneutics of the Anabaptists,” 27. 68 Quoted in Yoder, ibid., 27. 68 Quoted in Yoder, ibid., 27. 69 Yoder, “Why Ecclesiology is Social Ethics,” 102-126, esp. 110, 115, 120; “Sacrament as 69 Yoder, “Why Ecclesiology is Social Ethics,” 102-126, esp. 110, 115, 120; “Sacrament as Social Process,” 359-73. Social Process,” 359-73. 70 Yoder, The Priestly Kingdom, 36: “the way of discipleship is the way for which we are 70 Yoder, The Priestly Kingdom, 36: “the way of discipleship is the way for which we are made; there is no other ‘nature’ to which grace is a superadditum.” made; there is no other ‘nature’ to which grace is a superadditum.” 71 Yoder, “On Not Being Ashamed of the Gospel,” 288. 71 Yoder, “On Not Being Ashamed of the Gospel,” 288. 72 Yoder is referring to Gustafson, “The Sectarian Temptation: Reflections on Theology, The 72 Yoder is referring to Gustafson, “The Sectarian Temptation: Reflections on Theology, The Church, and the University,” which, as noted in note 30 above, tends to lie behind the Church, and the University,” which, as noted in note 30 above, tends to lie behind the Mennonite account of the sectarian objection as well. Mennonite account of the sectarian objection as well. 73 Yoder, “On Not Being Ashamed of the Gospel,” 288-89. 73 Yoder, “On Not Being Ashamed of the Gospel,” 288-89. 74 Yoder, The Priestly Kingdom, 40. See also Yoder, “On Not Being Ashamed of the 74 Yoder, The Priestly Kingdom, 40. See also Yoder, “On Not Being Ashamed of the Gospel,” 289: “there is no non-particular place to stand.” Gospel,” 289: “there is no non-particular place to stand.”

75 This point is most fully developed in Yoder, For the Nations: Essays Public and 75 This point is most fully developed in Yoder, For the Nations: Essays Public and Evangelical (Grand Rapids: Eerdmans, 1997). See also Yoder, The Priestly Kingdom, 55; Evangelical (Grand Rapids: Eerdmans, 1997). See also Yoder, The Priestly Kingdom, 55; and Cartwright, “Radical Reform, Radical Catholicity,” 35. and Cartwright, “Radical Reform, Radical Catholicity,” 35. 76 Yoder, The Priestly Kingdom, 75. See also ibid., 138. To the best of my knowledge, none 76 Yoder, The Priestly Kingdom, 75. See also ibid., 138. To the best of my knowledge, none of the sectarian objections against Yoder acknowledges his emphasis and discussion of this of the sectarian objections against Yoder acknowledges his emphasis and discussion of this point. point. 77 Ibid., 139. 77 Ibid., 139. 78 Yoder, “Meaning After Babble: With Jeffrey Stout Beyond Relativism,” Journal of 78 Yoder, “Meaning After Babble: With Jeffrey Stout Beyond Relativism,” Journal of Religious Ethics 24:1 (1996): 132. Religious Ethics 24:1 (1996): 132. Toward a Theology of Culture 39 Toward a Theology of Culture 39

Toward a Theology of Culture: Toward a Theology of Culture: A Dialogue with A Dialogue with John H. Yoder and Gordon Kaufman1 John H. Yoder and Gordon Kaufman1

Duane K. Friesen Duane K. Friesen

Introduction Introduction

First, I want to reflect generally about a “believers’ church” model of a First, I want to reflect generally about a “believers’ church” model of a theology of culture. Secondly, I will examine some of the central theological theology of culture. Secondly, I will examine some of the central theological issues in developing a theology of culture through a dialogue with the two issues in developing a theology of culture through a dialogue with the two most important and influential Mennonite theologians of this century, John most important and influential Mennonite theologians of this century, John H. Yoder and Gordon Kaufman. Both Yoder and Kaufman have been my H. Yoder and Gordon Kaufman. Both Yoder and Kaufman have been my teachers, and I have been deeply influenced by both.2 This essay reflects my teachers, and I have been deeply influenced by both.2 This essay reflects my personal effort to explore commonalities and tensions between them, in order personal effort to explore commonalities and tensions between them, in order to work through my own point of view. to work through my own point of view. Central for a theology of culture is a model or vision of the church. I Central for a theology of culture is a model or vision of the church. I believe the church in twentieth-century North American society is in a believe the church in twentieth-century North American society is in a situation analogous to that of the Jewish exiles in Babylon who were advised situation analogous to that of the Jewish exiles in Babylon who were advised by Jeremiah “to seek the shalom of the city where they dwell.” Jeremiah’s by Jeremiah “to seek the shalom of the city where they dwell.” Jeremiah’s phrase captures the dynamic or tension involved in being the church: a people phrase captures the dynamic or tension involved in being the church: a people who are called by God to embody an alternative cultural vision to the dominant who are called by God to embody an alternative cultural vision to the dominant culture of North America, and at the same time, a people whose purpose is culture of North America, and at the same time, a people whose purpose is not to withdraw into safe sectarian enclaves but rather to be a “presence” in not to withdraw into safe sectarian enclaves but rather to be a “presence” in the dominant culture by “seeking the shalom of the city” wherever the church the dominant culture by “seeking the shalom of the city” wherever the church exists. exists. In a more complete analysis I would say more about what I mean by In a more complete analysis I would say more about what I mean by “exile.” Obviously, the North American church does not live in the hostile “exile.” Obviously, the North American church does not live in the hostile situation of the Jews in Babylon. Nevertheless, there is an important sense in situation of the Jews in Babylon. Nevertheless, there is an important sense in

Duane K. Friesen is professor of Bible and Religion at Bethel College in Duane K. Friesen is professor of Bible and Religion at Bethel College in North Newton, KS. North Newton, KS. 40 The Conrad Grebel Review 40 The Conrad Grebel Review which the church must see itself as in “exile,” not “at home” in North America. which the church must see itself as in “exile,” not “at home” in North America. As Douglas John Hall puts it: “Intentional disengagement from the dominant As Douglas John Hall puts it: “Intentional disengagement from the dominant culture, with which the older Protestant denominations of this continent have culture, with which the older Protestant denominations of this continent have been bound up in the past, is the necessary precondition for a meaningful been bound up in the past, is the necessary precondition for a meaningful engagement of that same dominant culture.”3 engagement of that same dominant culture.”3 My model is shaped by an Anabaptist-Mennonite tradition, part of the My model is shaped by an Anabaptist-Mennonite tradition, part of the larger believers’ church tradition. This stream in church history has developed larger believers’ church tradition. This stream in church history has developed an alternative to a view of culture based on a “Christendom” model which an alternative to a view of culture based on a “Christendom” model which assumes that the church is, and should be, integrally linked with the dominant assumes that the church is, and should be, integrally linked with the dominant institutions of society. A Christendom model assumes the church is in a institutions of society. A Christendom model assumes the church is in a position to shape the entire social order by virtue of these linkages. With the position to shape the entire social order by virtue of these linkages. With the break-up of Christendom, the church now faces the reality of secularization break-up of Christendom, the church now faces the reality of secularization and minority status in a world of religious pluralism. Many Christians within and minority status in a world of religious pluralism. Many Christians within all denominational traditions are also realizing that to be a follower of Christ all denominational traditions are also realizing that to be a follower of Christ places one at odds with many of the dominant values of our culture (i.e., places one at odds with many of the dominant values of our culture (i.e., rampant consumerism, violence, ecological destruction, radical disparities rampant consumerism, violence, ecological destruction, radical disparities between rich and poor). In this time, therefore, “believers’ church” models between rich and poor). In this time, therefore, “believers’ church” models have become increasingly relevant for the church as a whole. have become increasingly relevant for the church as a whole. A theology of culture, however, should be broadly ecumenical. I am A theology of culture, however, should be broadly ecumenical. I am also attracted to the strengths of other Christian traditions (especially the also attracted to the strengths of other Christian traditions (especially the Roman Catholic and the Reformed traditions) which have more experience Roman Catholic and the Reformed traditions) which have more experience in relating to the larger culture. My own Mennonite heritage traditionally in relating to the larger culture. My own Mennonite heritage traditionally has too one-sidedly emphasized a theology of the church that supports has too one-sidedly emphasized a theology of the church that supports “withdrawal” from the dominant culture (reinforced by ethnicity). And “withdrawal” from the dominant culture (reinforced by ethnicity). And especially in the last several decades, when Mennonites have left these ethnic especially in the last several decades, when Mennonites have left these ethnic enclaves, they have tended uncritically to accommodate themselves to the enclaves, they have tended uncritically to accommodate themselves to the dominant culture, especially the culture of consumer capitalism. Mennonites dominant culture, especially the culture of consumer capitalism. Mennonites have not developed an adequate theology of culture that balances an emphasis have not developed an adequate theology of culture that balances an emphasis on the church as an alternative cultural vision with Jeremiah’s advice to on the church as an alternative cultural vision with Jeremiah’s advice to “seek the shalom of the city where you dwell.” The agenda for Mennonites “seek the shalom of the city where you dwell.” The agenda for Mennonites is how to “be” the church, and at the same time how to engage the larger is how to “be” the church, and at the same time how to engage the larger culture in a creative and discriminating way. culture in a creative and discriminating way. I must also say something about where my work fits within Christian I must also say something about where my work fits within Christian social ethics, a discipline in which Ernst Troeltsch and H. Richard Niebuhr social ethics, a discipline in which Ernst Troeltsch and H. Richard Niebuhr have profoundly shaped our thinking about the relationship of the church have profoundly shaped our thinking about the relationship of the church Toward a Theology of Culture 41 Toward a Theology of Culture 41 and culture. I am referring to Troeltsch’s famous church/sect/mystic typology and culture. I am referring to Troeltsch’s famous church/sect/mystic typology developed in his classic work, The Social Teaching of the Christian Churches, developed in his classic work, The Social Teaching of the Christian Churches, and Niebuhr’s five types developed in his classic work, Christ and Culture. and Niebuhr’s five types developed in his classic work, Christ and Culture. From the first time I read Troeltsch and Niebuhr I have felt there is From the first time I read Troeltsch and Niebuhr I have felt there is something wrong with how they set up the problem, and with how their something wrong with how they set up the problem, and with how their typologies work descriptively. Niebuhr defines Christ in terms of ideal virtues typologies work descriptively. Niebuhr defines Christ in terms of ideal virtues (i.e., love, hope, humility) oriented toward a God “beyond” the world of (i.e., love, hope, humility) oriented toward a God “beyond” the world of culture. According to Charles Scriven’s analysis of Niebuhr, “‘Christ’ in the culture. According to Charles Scriven’s analysis of Niebuhr, “‘Christ’ in the phrase ‘Christ and Culture’ is thus the one who points us away from finite phrase ‘Christ and Culture’ is thus the one who points us away from finite values to the Maker of all things.”4 Niebuhr (like Troeltsch before him,5) values to the Maker of all things.”4 Niebuhr (like Troeltsch before him,5) defines Christ in such a way that if one were to have a “pure” relationship to defines Christ in such a way that if one were to have a “pure” relationship to this Christ, one would by definition stand in opposition to culture. Secondly, this Christ, one would by definition stand in opposition to culture. Secondly, by treating culture as a monolithic entity to which Christ is related, Niebuhr by treating culture as a monolithic entity to which Christ is related, Niebuhr makes a dichotomy between Christ and culture. Thus he defines the problem makes a dichotomy between Christ and culture. Thus he defines the problem as a tension between Christ and culture, as if the problem were an opposition as a tension between Christ and culture, as if the problem were an opposition between two monolithic entities separate from each other. This definition between two monolithic entities separate from each other. This definition then determines the structure of the rest of his book. As in the case of then determines the structure of the rest of his book. As in the case of Troeltsch’s sect type, those who most faithfully seek to follow Christ are Troeltsch’s sect type, those who most faithfully seek to follow Christ are against culture by definition. Such an opposition is, of course, impossible, against culture by definition. Such an opposition is, of course, impossible, for to be human means to belong to culture. And so this type (represented by for to be human means to belong to culture. And so this type (represented by I John, Tertullian, Tolstoy, and the Mennonites) is frequently critiqued in his I John, Tertullian, Tolstoy, and the Mennonites) is frequently critiqued in his book for not being consistent. The “Christ of culture” type is even more book for not being consistent. The “Christ of culture” type is even more problematic for Niebuhr, because it represents those who accommodate problematic for Niebuhr, because it represents those who accommodate completely to culture. For him the only viable options are the remaining completely to culture. For him the only viable options are the remaining three types (all of which assume a Christendom model). These types are three types (all of which assume a Christendom model). These types are better because they seek to relate both poles, Christ and culture. Niebuhr better because they seek to relate both poles, Christ and culture. Niebuhr ends with his fifth type, Christ the transformer of culture–the one he prefers ends with his fifth type, Christ the transformer of culture–the one he prefers and the only one he does not critique. Routinely the reader of Christ and and the only one he does not critique. Routinely the reader of Christ and Culture identifies most with this fifth type. Paul Ramsey reports using this Culture identifies most with this fifth type. Paul Ramsey reports using this text in his college classes: text in his college classes:

It is difficult to speak with sobriety about ‘Christ It is difficult to speak with sobriety about ‘Christ transforming culture’ and converting the works of men. Thus transforming culture’ and converting the works of men. Thus I have learned from attempting these last several years to I have learned from attempting these last several years to teach H. Richard Niebuhr’s Christ and Culture to my teach H. Richard Niebuhr’s Christ and Culture to my 42 The Conrad Grebel Review 42 The Conrad Grebel Review

students; they can never quite understand why Augustine students; they can never quite understand why Augustine and Calvin belong under the type ‘Christ transforming and Calvin belong under the type ‘Christ transforming culture.’ That this is not simply a function of their lack of culture.’ That this is not simply a function of their lack of information or their immaturity, or their teacher’s lack of information or their immaturity, or their teacher’s lack of aptitude, seems to me to be indicated by the fact that when aptitude, seems to me to be indicated by the fact that when Richard Niebuhr’s book first appeared almost everyone in Richard Niebuhr’s book first appeared almost everyone in American Christendom rushed to locate himself among the American Christendom rushed to locate himself among the ‘transformists’: naturalists, process theologians, personalists, ‘transformists’: naturalists, process theologians, personalists, idealists, Lutherans and Anglicans who were sometimes idealists, Lutherans and Anglicans who were sometimes Thomists, as well as those you would have expected. It was Thomists, as well as those you would have expected. It was as if the ‘typology’ or clustering of Christian approaches to as if the ‘typology’ or clustering of Christian approaches to man’s work in culture and history had suddenly collapsed in man’s work in culture and history had suddenly collapsed in 1951, so universal was the conviction that, of course, the 1951, so universal was the conviction that, of course, the Christian always joins in the transformation of the world Christian always joins in the transformation of the world whenever this is proposed.6 whenever this is proposed.6

Christ and Culture, contrary to the way most persons read it, is not just a Christ and Culture, contrary to the way most persons read it, is not just a descriptive history of types but a theological/ethical argument. descriptive history of types but a theological/ethical argument. The problem is with definition. Instead of beginning with a definition The problem is with definition. Instead of beginning with a definition of “Christ” as an ideal in opposition to culture, I believe we must begin with of “Christ” as an ideal in opposition to culture, I believe we must begin with a definition of an “embodied” christology, one which places Christ in the a definition of an “embodied” christology, one which places Christ in the context of his Jewish culture of first-century Palestine. Rather than beginning context of his Jewish culture of first-century Palestine. Rather than beginning with a Christ abstracted from his time and place, defined in terms of a religious with a Christ abstracted from his time and place, defined in terms of a religious idea (Troeltsch’s language), as an ideal of agape love (Reinhold Niebuhr’s idea (Troeltsch’s language), as an ideal of agape love (Reinhold Niebuhr’s language), or virtues or excellences (H.R. Niebuhr’s language), we must begin language), or virtues or excellences (H.R. Niebuhr’s language), we must begin with a view of Christ as the concrete presence of God in the world of culture.7 with a view of Christ as the concrete presence of God in the world of culture.7 Christ, therefore, rather than being defined against culture, represents a Christ, therefore, rather than being defined against culture, represents a cultural vision. cultural vision. An adequate theology of culture is one that has an embodied An adequate theology of culture is one that has an embodied christology. We need a christology that can provide a vivid picture of a Christ christology. We need a christology that can provide a vivid picture of a Christ who is not disembodied from cultural formation, but rather is concrete enough who is not disembodied from cultural formation, but rather is concrete enough to provide leverage for assessing how we should engage the particularities to provide leverage for assessing how we should engage the particularities of culture. The christology of many Christians conveniently relegates Jesus of culture. The christology of many Christians conveniently relegates Jesus to a “separate” sphere of life (the spiritual) or to the afterlife, as an answer to to a “separate” sphere of life (the spiritual) or to the afterlife, as an answer to their special concern about eternal life. Jesus is disconnected from culture, their special concern about eternal life. Jesus is disconnected from culture, Toward a Theology of Culture 43 Toward a Theology of Culture 43 from living life responsibly before God in the world. When Christ is defined from living life responsibly before God in the world. When Christ is defined in terms of abstract ideals, relegated to the “spiritual,” or salvation is defined in terms of abstract ideals, relegated to the “spiritual,” or salvation is defined primarily in terms of life beyond the grave, Christians then tend uncritically primarily in terms of life beyond the grave, Christians then tend uncritically to legitimate the dominant political and economic system. Jesus either is to legitimate the dominant political and economic system. Jesus either is defined as “acultural” and is therefore irrelevant to culture, or is defined so defined as “acultural” and is therefore irrelevant to culture, or is defined so abstractly that we establish the meaning of Christ for us, rather than Christ abstractly that we establish the meaning of Christ for us, rather than Christ challenging us to a more faithful way of living. challenging us to a more faithful way of living. The tension is, then, not between Christ and culture but between The tension is, then, not between Christ and culture but between different cultural visions. There is no form or “essence” of Christianity different cultural visions. There is no form or “essence” of Christianity “outside” of or against culture. Rather, we see in the New Testament the way “outside” of or against culture. Rather, we see in the New Testament the way in which different cultural visions come into conflict with each other. The in which different cultural visions come into conflict with each other. The significance of the fact that Jesus Christ is sarx (flesh, body) provides a significance of the fact that Jesus Christ is sarx (flesh, body) provides a norm for a discriminating ethic within culture. That means culture is not to norm for a discriminating ethic within culture. That means culture is not to be viewed as a monolithic entity but is to be related to in a discriminating be viewed as a monolithic entity but is to be related to in a discriminating way. So, instead of monolithic responses to culture (i.e., against or in way. So, instead of monolithic responses to culture (i.e., against or in affirmation), the church’s position as the “embodiment” of Christ in the world affirmation), the church’s position as the “embodiment” of Christ in the world will vary–sometimes in sharp conflict with the dominant culture, sometimes will vary–sometimes in sharp conflict with the dominant culture, sometimes in harmony with it, other times simply neutral, sometimes seeking to transform in harmony with it, other times simply neutral, sometimes seeking to transform it. When we read Paul’s letters, for example, we can observe how the early it. When we read Paul’s letters, for example, we can observe how the early church sought to define its cultural vision in concrete and specific ways (on church sought to define its cultural vision in concrete and specific ways (on sexuality, marriage, the role of women, ecstatic utterance, food offered to sexuality, marriage, the role of women, ecstatic utterance, food offered to idols, circumcision) in relationship to the cultures (Jewish, Greco-Roman) idols, circumcision) in relationship to the cultures (Jewish, Greco-Roman) around it. We see how Paul approached his own Jewish cultural context in a around it. We see how Paul approached his own Jewish cultural context in a discriminating way, not making monolithic responses to culture as a whole, discriminating way, not making monolithic responses to culture as a whole, but through a complex process of reasoning that both affirms his kinship but through a complex process of reasoning that both affirms his kinship with his Jewish roots (as in Romans 9) and also “relativizes” the rules of with his Jewish roots (as in Romans 9) and also “relativizes” the rules of circumcision for Gentiles (as in Galatians). circumcision for Gentiles (as in Galatians). A believers’ church model must wrestle with the tension between A believers’ church model must wrestle with the tension between “being” the church and “engaging” the larger culture. On the one hand, the “being” the church and “engaging” the larger culture. On the one hand, the church is called to be the church, to develop an alternative cultural vision church is called to be the church, to develop an alternative cultural vision faithful to Christ. On the other hand, it is to “seek the shalom of the city faithful to Christ. On the other hand, it is to “seek the shalom of the city where it dwells.” I have labeled a book I am working on to address these where it dwells.” I have labeled a book I am working on to address these issues, “Artists, Citizens, Philosophers: Singing God’s Song in a Foreign issues, “Artists, Citizens, Philosophers: Singing God’s Song in a Foreign Land.” The terms “artist,” “citizen,” and “philosopher” are bridge images or Land.” The terms “artist,” “citizen,” and “philosopher” are bridge images or concepts that serve to link the alternative cultural vision of the church with concepts that serve to link the alternative cultural vision of the church with 44 The Conrad Grebel Review 44 The Conrad Grebel Review the wider culture. As artists, Christians are called to seek the beauty or the wider culture. As artists, Christians are called to seek the beauty or aesthetic excellence of the city where they dwell, as citizens to seek the aesthetic excellence of the city where they dwell, as citizens to seek the public good, and as philosophers or lovers of wisdom to embrace the wisdom public good, and as philosophers or lovers of wisdom to embrace the wisdom of the culture wherever it is found (whether in the world of science or in of the culture wherever it is found (whether in the world of science or in dialogue with other religious traditions). dialogue with other religious traditions). I will illustrate briefly my method by showing how I proceed with the I will illustrate briefly my method by showing how I proceed with the bridge concept of “citizen.” A Christian understanding of the citizen is bridge concept of “citizen.” A Christian understanding of the citizen is founded on two principles. It is based on (1) a vision or model of the good founded on two principles. It is based on (1) a vision or model of the good society which grows out of a view of the church, and (2) a commitment to a society which grows out of a view of the church, and (2) a commitment to a process of analogical thinking that entails drawing from that vision norms process of analogical thinking that entails drawing from that vision norms for how other societies beyond the church might work and be structured. for how other societies beyond the church might work and be structured. Such analogical thinking requires both faithfulness to the vision of the church Such analogical thinking requires both faithfulness to the vision of the church and imaginative thinking in translating that vision into other languages that and imaginative thinking in translating that vision into other languages that will link us with other human beings as we seek the shalom of the city where will link us with other human beings as we seek the shalom of the city where we dwell. My position has some affinities with that of Karl Barth, who believes we dwell. My position has some affinities with that of Karl Barth, who believes that Christians should relate to political institutions by means of analogy that Christians should relate to political institutions by means of analogy with the kingdom of God. I would apply the concept of analogy much more with the kingdom of God. I would apply the concept of analogy much more broadly, however, and not restrict it to the Christian’s relationship to the broadly, however, and not restrict it to the Christian’s relationship to the state. Barth says that since Christ is Lord over the entire world, the church state. Barth says that since Christ is Lord over the entire world, the church

desires that the shape and reality of the State in this fleeting desires that the shape and reality of the State in this fleeting world should point towards the Kingdom of God, not away world should point towards the Kingdom of God, not away from it. Its desire is not that human politics should cross the from it. Its desire is not that human politics should cross the politics of God, but that they should proceed, however politics of God, but that they should proceed, however distantly, on parallel lines . . . . It sets in motion the historical distantly, on parallel lines . . . . It sets in motion the historical process whose aim and content are the molding of the state process whose aim and content are the molding of the state into the likeness of the Kingdom of God and hence the into the likeness of the Kingdom of God and hence the fulfillment of the State’s own righteous purposes.8 fulfillment of the State’s own righteous purposes.8

The church is, in a modest way, a foretaste of the Kingdom of God. The church is, in a modest way, a foretaste of the Kingdom of God. Though it is not the Kingdom of God on earth, it seeks to “body” that Kingdom Though it is not the Kingdom of God on earth, it seeks to “body” that Kingdom in a distinctive way. The church’s experience of that vision of the Kingdom in a distinctive way. The church’s experience of that vision of the Kingdom then becomes the basis for the process of analogical thinking as it relates to then becomes the basis for the process of analogical thinking as it relates to the larger society. A Christian understanding of justice will draw analogically the larger society. A Christian understanding of justice will draw analogically from a corporate vision of church where the well-being of the whole body from a corporate vision of church where the well-being of the whole body Toward a Theology of Culture 45 Toward a Theology of Culture 45 requires that human needs be met by mutual aid. Since membership in the requires that human needs be met by mutual aid. Since membership in the church is based on respect for the dignity of each individual who has made a church is based on respect for the dignity of each individual who has made a voluntary commitment to be a member, by analogy the church will work in voluntary commitment to be a member, by analogy the church will work in the larger society for the respect and safeguarding of religious liberty. Based the larger society for the respect and safeguarding of religious liberty. Based on the experience of the discerning process of respectful dialogue, by analogy on the experience of the discerning process of respectful dialogue, by analogy the church will support democratic structures of participation and decision- the church will support democratic structures of participation and decision- making in the larger society. Based on its vision of a nonviolent process of making in the larger society. Based on its vision of a nonviolent process of confronting an erring brother or sister (Matt. 18:15-18), the church by analogy confronting an erring brother or sister (Matt. 18:15-18), the church by analogy will search for and model nonviolent methods for confronting evil in the will search for and model nonviolent methods for confronting evil in the larger society. larger society.

Yoder’s and Kaufman’s positions Yoder’s and Kaufman’s positions

Both Yoder’s and Kaufman’s theologies have been shaped fundamentally by Both Yoder’s and Kaufman’s theologies have been shaped fundamentally by their Anabaptist/Mennonite tradition. I am intrigued that both see themselves their Anabaptist/Mennonite tradition. I am intrigued that both see themselves in continuity with their Anabaptist/Mennonite roots. Both have had a very in continuity with their Anabaptist/Mennonite roots. Both have had a very important influence in the wider church and university: Yoder’s Politics of important influence in the wider church and university: Yoder’s Politics of Jesus is one of the most widely-read books in social ethics; Kaufman is a Jesus is one of the most widely-read books in social ethics; Kaufman is a leading theological thinker who was president of the American Academy of leading theological thinker who was president of the American Academy of Religion in 1982. Probably the most important differences between them are Religion in 1982. Probably the most important differences between them are a consequence of whom they have engaged in conversation as they have a consequence of whom they have engaged in conversation as they have developed their theology. Yoder’s work has been developed in the context of developed their theology. Yoder’s work has been developed in the context of ecumenical dialogue, and out of commitment to an evangelical and biblical ecumenical dialogue, and out of commitment to an evangelical and biblical tradition of theology. Kaufman, located more within the university and more tradition of theology. Kaufman, located more within the university and more in dialogue with other religions, has developed his theology within a post- in dialogue with other religions, has developed his theology within a post- Enlightenment and liberal tradition. Most people would probably see these Enlightenment and liberal tradition. Most people would probably see these two men’s approaches as incompatible. Yet I resonate with dimensions of two men’s approaches as incompatible. Yet I resonate with dimensions of both of them, and believe that both their approaches must be taken into account both of them, and believe that both their approaches must be taken into account for developing an adequate theology of culture. for developing an adequate theology of culture.

Yoder Yoder

We see a fundamental unity and continuity in Yoder’s work, beginning with We see a fundamental unity and continuity in Yoder’s work, beginning with his first major book in 1964, The Christian Witness to the State, to his two his first major book in 1964, The Christian Witness to the State, to his two most recent books, one co-authored with Glen Stassen and Diane Yeager, most recent books, one co-authored with Glen Stassen and Diane Yeager, 46 The Conrad Grebel Review 46 The Conrad Grebel Review

Authentic Transformation: A New Vision of Christ and Culture, and For the Authentic Transformation: A New Vision of Christ and Culture, and For the Nations: Essays Public and Evangelical, which came out just before his Nations: Essays Public and Evangelical, which came out just before his death. Four motifs or themes have shaped Yoder’s scholarly career. death. Four motifs or themes have shaped Yoder’s scholarly career.

a. The starting point for Yoder is Jesus Christ as a political/social a. The starting point for Yoder is Jesus Christ as a political/social model of radical nonconformity. Jesus models an alternative politics of model of radical nonconformity. Jesus models an alternative politics of nonviolent servanthood made vivid in the cross. He calls his followers to a nonviolent servanthood made vivid in the cross. He calls his followers to a way of life that is an alternative to a politics of historical management, a way of life that is an alternative to a politics of historical management, a mode of consequentialist ethical reasoning that requires humans to “do evil mode of consequentialist ethical reasoning that requires humans to “do evil that good may come about.” Jesus Christ is not simply an example to be that good may come about.” Jesus Christ is not simply an example to be followed but is eschatologically the Lord of history, the Slain Lamb, whose followed but is eschatologically the Lord of history, the Slain Lamb, whose way will ultimately be victorious over the principalities and powers. Followers way will ultimately be victorious over the principalities and powers. Followers of Jesus are thus called both to a radical faith or trust in the God of Jesus of Jesus are thus called both to a radical faith or trust in the God of Jesus Christ who accomplishes God’s purposes in history through nonviolent love Christ who accomplishes God’s purposes in history through nonviolent love and to radical obedience to the paradigm of the cross. This is the basis for and to radical obedience to the paradigm of the cross. This is the basis for Yoder’s commitment to Christian pacifism and his critique of just war theory. Yoder’s commitment to Christian pacifism and his critique of just war theory. Though he has written extensively on these issues, I do not treat them as a Though he has written extensively on these issues, I do not treat them as a separate theme here, because he grounds his thinking on war and peace in separate theme here, because he grounds his thinking on war and peace in his christology and in his theology of the church. his christology and in his theology of the church.

b. Equally central is a model of the church. Yoder, who was trained in b. Equally central is a model of the church. Yoder, who was trained in historical theology and whose dissertation at Basel examined the dialogues historical theology and whose dissertation at Basel examined the dialogues between the Anabaptist radicals and Reformers in Switzerland, is committed between the Anabaptist radicals and Reformers in Switzerland, is committed to a “free church” or believers’ church vision. He argues that with Constantine to a “free church” or believers’ church vision. He argues that with Constantine the church took a fundamentally wrong turn. Many theologians today concur the church took a fundamentally wrong turn. Many theologians today concur with him in his view of “Constantinianism.” His critique, however, tends to with him in his view of “Constantinianism.” His critique, however, tends to be more radical in that he sees remnants of “Constantinian” assumptions in be more radical in that he sees remnants of “Constantinian” assumptions in the way many continue to do theology and ethics. For example, the meaning the way many continue to do theology and ethics. For example, the meaning of history for Yoder lies in the people of God called to be an alternative of history for Yoder lies in the people of God called to be an alternative community in the world, not in the general flow of history where theologians community in the world, not in the general flow of history where theologians often claim to be able to “read” where God is working (i.e., through this or often claim to be able to “read” where God is working (i.e., through this or that liberation movement, or through the orders of creation). that liberation movement, or through the orders of creation). However, Yoder is not “sectarian” in Troeltsch’s sense (the church as However, Yoder is not “sectarian” in Troeltsch’s sense (the church as withdrawing from society) or like H.R. Niebuhr’s type, “Christ against withdrawing from society) or like H.R. Niebuhr’s type, “Christ against Culture.” For Yoder the church is to embody, based on the model of Christ, Culture.” For Yoder the church is to embody, based on the model of Christ, Toward a Theology of Culture 47 Toward a Theology of Culture 47 an alternative cultural vision, which then becomes a basis for its mission and an alternative cultural vision, which then becomes a basis for its mission and involvement in the cultural setting, wherever it is, as a creative pioneering involvement in the cultural setting, wherever it is, as a creative pioneering community. His writings are full of suggestions of how the church is culturally community. His writings are full of suggestions of how the church is culturally creative in contributing to the “shalom of the city where it dwells”–through creative in contributing to the “shalom of the city where it dwells”–through alternative models of nonviolent conflict resolution, the development of alternative models of nonviolent conflict resolution, the development of hospitals and schools, alternative models of restorative justice, by learning hospitals and schools, alternative models of restorative justice, by learning models of decision-making in the context of the church (and thus contributing models of decision-making in the context of the church (and thus contributing to the development and growth of religious liberty and democracy which to the development and growth of religious liberty and democracy which predate the Enlightenment).9 We do not have space here to describe the predate the Enlightenment).9 We do not have space here to describe the considerable thinking Yoder has done, based especially on his careful exegesis considerable thinking Yoder has done, based especially on his careful exegesis of biblical texts, in describing the concrete and doable (not utopian) practices of biblical texts, in describing the concrete and doable (not utopian) practices that mark such a model of the church from its decision-making processes to that mark such a model of the church from its decision-making processes to its practices of the Lord’s Supper and baptism. its practices of the Lord’s Supper and baptism.

c. A third theme is the ecumenical character of Yoder’s work. Yoder c. A third theme is the ecumenical character of Yoder’s work. Yoder believes in dialogue and conversation, which he has been deeply involved in believes in dialogue and conversation, which he has been deeply involved in throughout his career (at an official level in the World Council of Churches, throughout his career (at an official level in the World Council of Churches, in his writings where he has engaged theologians like Karl Barth and the in his writings where he has engaged theologians like Karl Barth and the Niebuhr brothers, and on the lecture circuit that has taken him to several Niebuhr brothers, and on the lecture circuit that has taken him to several continents). Again, Yoder is not sectarian. He views his project as a model continents). Again, Yoder is not sectarian. He views his project as a model that can be normative for the church as a whole, not just for those in the that can be normative for the church as a whole, not just for those in the historic peace churches or Mennonites (whom he often critiques for failing historic peace churches or Mennonites (whom he often critiques for failing to carry out their own historic vision). In these conversations, Yoder’s to carry out their own historic vision). In these conversations, Yoder’s distinctive contribution has been to ask whether there is still a place for the distinctive contribution has been to ask whether there is still a place for the category of “heresy” and schism. While open to learning from many different category of “heresy” and schism. While open to learning from many different traditions and models of the church, he is critical of the automatic assumption traditions and models of the church, he is critical of the automatic assumption that all models somehow contribute to the larger truth or whole. He challenges that all models somehow contribute to the larger truth or whole. He challenges the church to ask which visions are more or less faithful to the New Testament the church to ask which visions are more or less faithful to the New Testament vision of the church. vision of the church.

d. A fourth theme is Yoder’s interest in a theology of mission, which d. A fourth theme is Yoder’s interest in a theology of mission, which flows logically from a believers’ church model. Yoder begins with the flows logically from a believers’ church model. Yoder begins with the acceptance of the “particularity” of the Christian faith and the need to share acceptance of the “particularity” of the Christian faith and the need to share the good news of the gospel with others. He rejects the attempt to find a the good news of the gospel with others. He rejects the attempt to find a general universalizable foundation (whether in natural law or in an general universalizable foundation (whether in natural law or in an 48 The Conrad Grebel Review 48 The Conrad Grebel Review

Enlightenment view of universal reason) that can unite all human beings. Enlightenment view of universal reason) that can unite all human beings. Yoder could be described as a postmodern before postmodernism was in Yoder could be described as a postmodern before postmodernism was in vogue, in his acceptance of relativity and that all human beings are shaped vogue, in his acceptance of relativity and that all human beings are shaped by their own historical particularity from which they cannot escape. In a by their own historical particularity from which they cannot escape. In a recent article in the Journal of Religious Ethics (Spring 1996), he responds recent article in the Journal of Religious Ethics (Spring 1996), he responds to Jeffrey Stout’s Ethics After Babel by distinguishing between “babel” to Jeffrey Stout’s Ethics After Babel by distinguishing between “babel” (radical historical particularity and the relativity of all human perspectives), (radical historical particularity and the relativity of all human perspectives), which he accepts, and “babble” (the inability of persons to communicate which he accepts, and “babble” (the inability of persons to communicate across cultural linguistic barriers). across cultural linguistic barriers). Yoder believes in the possibility of imaginatively communicating the Yoder believes in the possibility of imaginatively communicating the good news of the gospel across cultural boundaries, a model he traces back good news of the gospel across cultural boundaries, a model he traces back to the sixth-century Hebrew prophets, “the transformative telling of good to the sixth-century Hebrew prophets, “the transformative telling of good news by one particular people to another.” In this sense he moves beyond news by one particular people to another.” In this sense he moves beyond relativism (the problem with postmodernism) and also avoids various forms relativism (the problem with postmodernism) and also avoids various forms of foundationalism which seek to find some universal ground for ethical or of foundationalism which seek to find some universal ground for ethical or truth claims. Of course, though Yoder starts with a confessional stance (here truth claims. Of course, though Yoder starts with a confessional stance (here one notes the influence of Barth, whom he studied under in Basel), the one notes the influence of Barth, whom he studied under in Basel), the confession that “Jesus Christ is Lord” is anything but a relative claim. By confession that “Jesus Christ is Lord” is anything but a relative claim. By definition Christ is Lord of all history, of all peoples and cultures. definition Christ is Lord of all history, of all peoples and cultures.

Kaufman (after An Essay on Theological Method, 1975) Kaufman (after An Essay on Theological Method, 1975)

Though there are a number of continuities in Gordon Kaufman’s career as a Though there are a number of continuities in Gordon Kaufman’s career as a theologian, beginning with Relativism, Knowledge and Faith (1960) and theologian, beginning with Relativism, Knowledge and Faith (1960) and culminating in his recent systematic theology, In Face of Mystery: A culminating in his recent systematic theology, In Face of Mystery: A Constructive Theology (1993), in contrast to the continuity in Yoder’s thought, Constructive Theology (1993), in contrast to the continuity in Yoder’s thought, Kaufman made a major shift in direction with his book, An Essay in Kaufman made a major shift in direction with his book, An Essay in Theological Method (1975). In the preface to In Face of Mystery Kaufman Theological Method (1975). In the preface to In Face of Mystery Kaufman says of that essay: says of that essay:

I argued that theology is, and always has been, an activity of I argued that theology is, and always has been, an activity of ‘imaginative construction’ by persons attempting to put ‘imaginative construction’ by persons attempting to put together as comprehensive and coherent a picture as they together as comprehensive and coherent a picture as they could of humanity in the world under God. This view could of humanity in the world under God. This view contrasts rather sharply with more conventional conceptions contrasts rather sharply with more conventional conceptions Toward a Theology of Culture 49 Toward a Theology of Culture 49

according to which the work of theologians is understood to according to which the work of theologians is understood to consist largely in exposition of religious doctrine or dogma consist largely in exposition of religious doctrine or dogma (derived from the Bible and other authoritative sources). (derived from the Bible and other authoritative sources).

Thus my description of Kaufman’s position is based on motifs or themes we Thus my description of Kaufman’s position is based on motifs or themes we find in his work since 1975. find in his work since 1975. Whereas Yoder has written essays to fit a particular occasion or to Whereas Yoder has written essays to fit a particular occasion or to respond to a specific problem or issue, Kaufman has always worked toward respond to a specific problem or issue, Kaufman has always worked toward more systematic reflection. His major work, In Face of Mystery, is organized more systematic reflection. His major work, In Face of Mystery, is organized around the conceptual scheme of God, humans, the world, and Christ. He around the conceptual scheme of God, humans, the world, and Christ. He puts Christ at the center of his conceptual scheme because he is writing as a puts Christ at the center of his conceptual scheme because he is writing as a Christian theologian. Christ is not simply a fourth category beside the other Christian theologian. Christ is not simply a fourth category beside the other three, but functions as the orienting center for interpreting God, the human, three, but functions as the orienting center for interpreting God, the human, and the world. But that does not mean we can begin with God or christology and the world. But that does not mean we can begin with God or christology in explaining Kaufman’s position. Whereas Yoder’s work has been focused in explaining Kaufman’s position. Whereas Yoder’s work has been focused on christology and a particular view of the church which follows from it, on christology and a particular view of the church which follows from it, Kaufman has been preoccupied with how humans can conceive of God in Kaufman has been preoccupied with how humans can conceive of God in the light of modern conceptions of the human and the cosmos within which the light of modern conceptions of the human and the cosmos within which humans live. It would be misleading to describe Kaufman’s view of God humans live. It would be misleading to describe Kaufman’s view of God first (or his view of Christ as the orienting center for his theology), because first (or his view of Christ as the orienting center for his theology), because Kaufman believes we can only “construct” a concept of God, since God is Kaufman believes we can only “construct” a concept of God, since God is the ultimate reference point for all reality, in relationship to how we interpret the ultimate reference point for all reality, in relationship to how we interpret the universe and the place of humans in it. In ordering our thinking, therefore, the universe and the place of humans in it. In ordering our thinking, therefore, he begins with an understanding of the place of human beings within the bio- he begins with an understanding of the place of human beings within the bio- historical process.10 historical process.10 Let me now attempt to describe Kaufman’s approach to theology with Let me now attempt to describe Kaufman’s approach to theology with five points. five points.

a. Human beings are fundamentally social animals with distinctive a. Human beings are fundamentally social animals with distinctive symbolic/linguistic capacities that make it possible to create “culture,” symbolic/linguistic capacities that make it possible to create “culture,” humanly created worlds of meaning. Human beings are both shaped by and humanly created worlds of meaning. Human beings are both shaped by and create symbolic systems or world pictures that orient their lives in the universe. create symbolic systems or world pictures that orient their lives in the universe. This is the most distinctive feature of human reality, one that has emerged This is the most distinctive feature of human reality, one that has emerged out of the long bio-historical evolutionary process. World history shows that out of the long bio-historical evolutionary process. World history shows that humans have created a plurality of world pictures, each developed in humans have created a plurality of world pictures, each developed in 50 The Conrad Grebel Review 50 The Conrad Grebel Review relationship to different historical and cultural conditions. The monotheistic relationship to different historical and cultural conditions. The monotheistic world picture developed by the Hebrew prophets which oriented the life of world picture developed by the Hebrew prophets which oriented the life of Israel and later the religions of Judaism, Christianity, and Islam is one of Israel and later the religions of Judaism, Christianity, and Islam is one of these world pictures (dramatically different from the world pictures reflected these world pictures (dramatically different from the world pictures reflected in Eastern religions like Hinduism and Buddhism). in Eastern religions like Hinduism and Buddhism). Language makes it possible for humans to transcend themselves and Language makes it possible for humans to transcend themselves and reflect self-consciously upon the world picture they have created. They are reflect self-consciously upon the world picture they have created. They are not simply determined by tradition but are free to modify their world picture not simply determined by tradition but are free to modify their world picture or even to create entirely new worldviews. However, because they are finite or even to create entirely new worldviews. However, because they are finite creatures bounded by time and space, deeply rooted in particular histories creatures bounded by time and space, deeply rooted in particular histories and cultural traditions, the humanly created worlds are relative and particular. and cultural traditions, the humanly created worlds are relative and particular. There is no mid-air position, an objective, neutral, absolute, framework There is no mid-air position, an objective, neutral, absolute, framework “outside” of historical particularity from which one could judge the truth of “outside” of historical particularity from which one could judge the truth of a particular worldview. Those who take the biblical worldview as the true a particular worldview. Those who take the biblical worldview as the true revelation of God on the basis of authority do so from a particular finite revelation of God on the basis of authority do so from a particular finite human standpoint, and the fact that they claim that their world picture is human standpoint, and the fact that they claim that their world picture is absolute does not establish its absolute truth. absolute does not establish its absolute truth.

b. Kaufman’s passion is theology, talk about God. “God” is that symbol b. Kaufman’s passion is theology, talk about God. “God” is that symbol in terms of which “everything” is to be interpreted and understood. If there in terms of which “everything” is to be interpreted and understood. If there were something beside God, then God would not be God. One would have were something beside God, then God would not be God. One would have created an idol, an object of worship and devotion that is not really God. The created an idol, an object of worship and devotion that is not really God. The central task of the theologian is to aid the human community in distinguishing central task of the theologian is to aid the human community in distinguishing between God and the idols, penultimate realities not worthy of our devotion between God and the idols, penultimate realities not worthy of our devotion and worship. So how does one talk about God, given the relativity of our and worship. So how does one talk about God, given the relativity of our human standpoint? In order to proceed, Kaufman identifies the primary human standpoint? In order to proceed, Kaufman identifies the primary functions of the symbol “God.” functions of the symbol “God.” The God symbol serves to relativize all human concepts, projects, The God symbol serves to relativize all human concepts, projects, plans, ideas, and ideologies. To worship God is to view all human projects as plans, ideas, and ideologies. To worship God is to view all human projects as penultimate, not ultimate, objects of devotion and loyalty. Kaufman critiques penultimate, not ultimate, objects of devotion and loyalty. Kaufman critiques theologies which make dogma, the creeds, the Bible, or the church as the theologies which make dogma, the creeds, the Bible, or the church as the primary focus or the final authority of a theology. “Serving the church, for primary focus or the final authority of a theology. “Serving the church, for example, is undoubtedly of importance to Christian theologians. But this example, is undoubtedly of importance to Christian theologians. But this must never become theology’s driving motivation: that would be putting an must never become theology’s driving motivation: that would be putting an idol in the place where only God can rightfully be.”11 The term “mystery” in idol in the place where only God can rightfully be.”11 The term “mystery” in Toward a Theology of Culture 51 Toward a Theology of Culture 51

Kaufman’s theology refers to the “bafflement of mind” that humans Kaufman’s theology refers to the “bafflement of mind” that humans experience when they try to “wrap their minds around” the symbol, God. All experience when they try to “wrap their minds around” the symbol, God. All talk about God is a “construal” of reality, and Kaufman warns us when we do talk about God is a “construal” of reality, and Kaufman warns us when we do theology to “take special care, beware of what is being said; the speaker may theology to “take special care, beware of what is being said; the speaker may be misleading you; you may be misleading yourself.”12 be misleading you; you may be misleading yourself.”12 Secondly, the concept of God serves to “humanize.” It provides an Secondly, the concept of God serves to “humanize.” It provides an orientation for humans about how to live their lives. In the Bible’s orientation for humans about how to live their lives. In the Bible’s monotheistic world picture humans are called again and again to “be like monotheistic world picture humans are called again and again to “be like God.” This is dramatically stated in the Sermon on the Mount, where we are God.” This is dramatically stated in the Sermon on the Mount, where we are urged to be indiscriminate in our love (even to love enemies) because God is urged to be indiscriminate in our love (even to love enemies) because God is like that, making the sun to shine and rain to come on both the just and unjust like that, making the sun to shine and rain to come on both the just and unjust (Matt. 5:43-48). The problem is that the Bible’s world picture (a God who (Matt. 5:43-48). The problem is that the Bible’s world picture (a God who created the world, is sovereign Lord over history, and is acting in history to created the world, is sovereign Lord over history, and is acting in history to save the world) has produced both very creative and destructive consequences save the world) has produced both very creative and destructive consequences in history. Kaufman argues that we have to both deconstruct and reconstruct in history. Kaufman argues that we have to both deconstruct and reconstruct this picture in order to develop a view of God that genuinely humanizes this picture in order to develop a view of God that genuinely humanizes rather than oppresses or leads to violence. For the Christian the normative rather than oppresses or leads to violence. For the Christian the normative standpoint by which to evaluate a notion of God is by reference to Christ, standpoint by which to evaluate a notion of God is by reference to Christ, and the way in which Christ’s way of reconciliation and freedom is lived out and the way in which Christ’s way of reconciliation and freedom is lived out by persons and communities. by persons and communities.

c. Because of human finitude, in developing a plausible concept of c. Because of human finitude, in developing a plausible concept of God faith is necessary. We do not live within the limits of reason alone. But God faith is necessary. We do not live within the limits of reason alone. But instead of an irrational Kierkegardian leap of faith, Kaufman calls for a series instead of an irrational Kierkegardian leap of faith, Kaufman calls for a series of “small steps of faith” as we seek to construe the nature of the human and of “small steps of faith” as we seek to construe the nature of the human and the world, in relationship to which, then, we can relate the symbol “God.” the world, in relationship to which, then, we can relate the symbol “God.” The concepts of “the human” and “the world” are also human constructions, The concepts of “the human” and “the world” are also human constructions, which we try to interpret plausibly in the light of what we know. However, which we try to interpret plausibly in the light of what we know. However, we are confronted by a plurality of views at each step. We do not have we are confronted by a plurality of views at each step. We do not have objective, universally accepted understandings. So Kaufman argues for the objective, universally accepted understandings. So Kaufman argues for the plausibility of a metaphysical rather than a strictly phenomenalistic account plausibility of a metaphysical rather than a strictly phenomenalistic account of humanity and the world, and that requires a step of faith. He also argues of humanity and the world, and that requires a step of faith. He also argues for the world as cosmic evolution rather than an eternal structure (another for the world as cosmic evolution rather than an eternal structure (another step of faith); and he sees the presence of serendipitous creativity in the bio- step of faith); and he sees the presence of serendipitous creativity in the bio- historical process, and that too requires a step of faith. By serendipitous historical process, and that too requires a step of faith. By serendipitous 52 The Conrad Grebel Review 52 The Conrad Grebel Review creativity Kaufman means we live in a universe that is open to the future, creativity Kaufman means we live in a universe that is open to the future, that in the course of evolution new events produce consequences (both good that in the course of evolution new events produce consequences (both good and evil) which are quite surprising and quite unpredictable. Kaufman and evil) which are quite surprising and quite unpredictable. Kaufman contends that as we look back at the cumulative evolutionary and historical contends that as we look back at the cumulative evolutionary and historical development, we can see a series of creative advances of directionality in development, we can see a series of creative advances of directionality in this cosmic process that, from our viewpoint as humans who emerge out of this cosmic process that, from our viewpoint as humans who emerge out of it, is “good.” Though we have no “objective” scientific basis to view the it, is “good.” Though we have no “objective” scientific basis to view the process as more than a chance or random occurrence, we can choose to take process as more than a chance or random occurrence, we can choose to take a step of faith to see in it a tendency toward purposeful development. a step of faith to see in it a tendency toward purposeful development.

The trajectory eventuating in the creation of human historical The trajectory eventuating in the creation of human historical existence could be seen . . . as a significant expression of the existence could be seen . . . as a significant expression of the serendipitous creativity manifest in the cosmos as a whole; serendipitous creativity manifest in the cosmos as a whole; and thus the appearance of human modes of being in the and thus the appearance of human modes of being in the world would be properly regarded not as a metaphysical surd world would be properly regarded not as a metaphysical surd but rather as grounded in the ultimate nature of things, in but rather as grounded in the ultimate nature of things, in the ultimate mystery. 13 the ultimate mystery. 13

d. Kaufman can now deliberately construct a concept of God. He says d. Kaufman can now deliberately construct a concept of God. He says that we come to an important fork in the road. We could view God, as in the that we come to an important fork in the road. We could view God, as in the Bible and tradition, as analogous to a human purposive agent, a personal Bible and tradition, as analogous to a human purposive agent, a personal being who relates to the world like human beings do to each other. Or, we being who relates to the world like human beings do to each other. Or, we could imagine God not as a being or agent separate from the universe but in could imagine God not as a being or agent separate from the universe but in terms of the bio-historical process as a whole. Kaufman proposes a non- terms of the bio-historical process as a whole. Kaufman proposes a non- dualistic reconstruction of theology in which God functions as the ultimate dualistic reconstruction of theology in which God functions as the ultimate point of reference within a universe viewed holistically. He believes that the point of reference within a universe viewed holistically. He believes that the inherited biblical/theological picture of God’s relationship to the world is inherited biblical/theological picture of God’s relationship to the world is problematic for two main reasons. He is critical of the traditional God/world problematic for two main reasons. He is critical of the traditional God/world dualism, which pictures God as a self-subsistent being who exists independent dualism, which pictures God as a self-subsistent being who exists independent of the world. Such a notion is difficult to hold, given our modern view of the of the world. Such a notion is difficult to hold, given our modern view of the universe as a self-contained, interdependent whole. What does it mean to universe as a self-contained, interdependent whole. What does it mean to hold to an “other” reality independent of the universe? How is such an idea hold to an “other” reality independent of the universe? How is such an idea intelligible? intelligible? Secondly, Kaufman believes that God as an agent independent of the Secondly, Kaufman believes that God as an agent independent of the universe has often been interpreted in very tyrannical, authoritarian, and universe has often been interpreted in very tyrannical, authoritarian, and Toward a Theology of Culture 53 Toward a Theology of Culture 53 destructive ways. He does, however, want to preserve the essential functions destructive ways. He does, however, want to preserve the essential functions of a “transcendent” God–the leverage we need to challenge all human idols of a “transcendent” God–the leverage we need to challenge all human idols and to challenge the human tendency to create gods to suit our own needs and to challenge the human tendency to create gods to suit our own needs and interest. So while opting for a non-dualistic view, Kaufman believes it is and interest. So while opting for a non-dualistic view, Kaufman believes it is critical to preserve the Godness of God. critical to preserve the Godness of God.

e. A specifically Christian theology turns to Christ as a paradigm for e. A specifically Christian theology turns to Christ as a paradigm for God and the human. The central Christian claim is that at a particular point God and the human. The central Christian claim is that at a particular point in history, in connection with the man Jesus, we were given a paradigm for in history, in connection with the man Jesus, we were given a paradigm for understanding both what God is and what the human is. However, we should understanding both what God is and what the human is. However, we should not view God as simply in the man, Jesus, but must develop a “wider not view God as simply in the man, Jesus, but must develop a “wider christology” which includes Jesus and the events surrounding him. When christology” which includes Jesus and the events surrounding him. When Paul says, for example, that “God was in Christ reconciling the whole world Paul says, for example, that “God was in Christ reconciling the whole world to himself” (2 Cor. 5:19), by “Christ” he does not mean simply the man, to himself” (2 Cor. 5:19), by “Christ” he does not mean simply the man, Jesus of Nazareth, but the whole relationship of the cosmos to God which Jesus of Nazareth, but the whole relationship of the cosmos to God which was changed in and through the events surrounding Jesus Christ. Passages was changed in and through the events surrounding Jesus Christ. Passages like this, Kaufman says, like this, Kaufman says,

[S]ignify the new order of relationships among humans and [S]ignify the new order of relationships among humans and between humans and God which began to come into being between humans and God which began to come into being in connection with Jesus and developed further after his death in connection with Jesus and developed further after his death and resurrection . . . . To say God is incarnate in Christ, and resurrection . . . . To say God is incarnate in Christ, then, is not to say simply and directly that God is incarnate then, is not to say simply and directly that God is incarnate in Jesus; rather, God is incarnate in the larger, more complex in Jesus; rather, God is incarnate in the larger, more complex human reality, surrounding and including and following upon human reality, surrounding and including and following upon the man Jesus: the new Christian community, with its spirit the man Jesus: the new Christian community, with its spirit of love and freedom, of mutual sharing and forgiveness of of love and freedom, of mutual sharing and forgiveness of one another. It is in this new order of interpersonal one another. It is in this new order of interpersonal relationships that the incarnation of God is to be found.14 relationships that the incarnation of God is to be found.14

For Kaufman, therefore, wherever the spirit of love and freedom symbolized For Kaufman, therefore, wherever the spirit of love and freedom symbolized by Christ is present within the cosmic process, God is present. by Christ is present within the cosmic process, God is present. 54 The Conrad Grebel Review 54 The Conrad Grebel Review

Comparative analysis Comparative analysis

Both Yoder and Kaufman recognize and emphasize the particularity and Both Yoder and Kaufman recognize and emphasize the particularity and relativity of all human standpoints. Both are critics of “foundationalism,” relativity of all human standpoints. Both are critics of “foundationalism,” the assumption that humans can establish an objective, universal framework the assumption that humans can establish an objective, universal framework from which to judge the “truth” or validity of a point of view. I think both from which to judge the “truth” or validity of a point of view. I think both have been influenced in this direction by their awareness as Mennonites of have been influenced in this direction by their awareness as Mennonites of holding to a minority point of view not widely shared by the larger culture. holding to a minority point of view not widely shared by the larger culture. Yoder repeatedly makes this point as an Anabaptist theologian who critiques Yoder repeatedly makes this point as an Anabaptist theologian who critiques Constantinianism. And Kaufman says: Constantinianism. And Kaufman says:

My Mennonite background has also been responsible in some My Mennonite background has also been responsible in some respects for my long-standing interest and attention to issues respects for my long-standing interest and attention to issues connected with historical and cultural relativism. The connected with historical and cultural relativism. The sectarian religious stance into which I was early initiated sectarian religious stance into which I was early initiated led me to be suspicious of certain practices and beliefs taken led me to be suspicious of certain practices and beliefs taken for granted by most Americans, as well as of some of the for granted by most Americans, as well as of some of the major claims made by mainstream Christianity (combined major claims made by mainstream Christianity (combined as these latter were, especially during the war [WW II], with as these latter were, especially during the war [WW II], with what I took to be serious evasions of the moral demands of what I took to be serious evasions of the moral demands of Christian discipleship).15 Christian discipleship).15

Both writers, however, refuse to take the radical subjectivist Both writers, however, refuse to take the radical subjectivist postmodernist route which rejects any claim to establish norms by which to postmodernist route which rejects any claim to establish norms by which to test truth or ethical claims. Yoder is a biblical realist who employs historical test truth or ethical claims. Yoder is a biblical realist who employs historical reason to interpret biblical texts in cultural context to distinguish between reason to interpret biblical texts in cultural context to distinguish between more faithful and less faithful readings of those texts. He also believes in the more faithful and less faithful readings of those texts. He also believes in the possibility of translating the “good news” of the gospel into a variety of possibility of translating the “good news” of the gospel into a variety of cultures, and in the role of analogical imagination in finding faithful ways to cultures, and in the role of analogical imagination in finding faithful ways to model the good news within the wider culture. Kaufman uses reason in a model the good news within the wider culture. Kaufman uses reason in a different way, primarily to determine the kind of language about God that different way, primarily to determine the kind of language about God that can “make sense” of how we understand the world. He is committed to can “make sense” of how we understand the world. He is committed to dialogue or conversation with others (in fact, he characterizes theology as dialogue or conversation with others (in fact, he characterizes theology as conversation). He has been a participant in dialogue with Buddhists, because conversation). He has been a participant in dialogue with Buddhists, because he believes that understanding and learning is possible despite the relativity he believes that understanding and learning is possible despite the relativity Toward a Theology of Culture 55 Toward a Theology of Culture 55 of standpoints. Further, though Kaufman does not appeal to the authority of of standpoints. Further, though Kaufman does not appeal to the authority of texts rightly understood and argues against relating to other religions based texts rightly understood and argues against relating to other religions based on appeals to the truth claims of different worldviews, he says we can employ on appeals to the truth claims of different worldviews, he says we can employ reason to ask about the pragmatic or ethical consequences entailed in our reason to ask about the pragmatic or ethical consequences entailed in our particular views of the world, humans, or God. particular views of the world, humans, or God. Beyond this general agreement, however, Yoder and Kaufman have Beyond this general agreement, however, Yoder and Kaufman have responded to historical particularity and relativity quite differently. Yoder responded to historical particularity and relativity quite differently. Yoder offers little indication that the awareness of relativity has penetrated him offers little indication that the awareness of relativity has penetrated him existentially as an experiential reality as it has Kaufman. Over the years existentially as an experiential reality as it has Kaufman. Over the years Yoder has confidently proclaimed the Lordship of Christ over the world, an Yoder has confidently proclaimed the Lordship of Christ over the world, an absolute claim on all peoples and cultures. There is not a hint of doubt, of absolute claim on all peoples and cultures. There is not a hint of doubt, of struggle, of uncertainty, or that we are bodies who experience passion and struggle, of uncertainty, or that we are bodies who experience passion and pain.16 There is surprisingly little reflection on the nature of the faith pain.16 There is surprisingly little reflection on the nature of the faith commitment involved in making such a radical confession. True, Yoder repeats commitment involved in making such a radical confession. True, Yoder repeats frequently that such a commitment requires a voluntary decision by the frequently that such a commitment requires a voluntary decision by the believer (symbolized by believer’s baptism), yet he never places himself in believer (symbolized by believer’s baptism), yet he never places himself in the existential situation of the person who is, in the context of religious the existential situation of the person who is, in the context of religious pluralism, challenged to make a decision, aware of the other possible pluralism, challenged to make a decision, aware of the other possible commitments that are available.17 That is, Yoder reflects from inside the circle commitments that are available.17 That is, Yoder reflects from inside the circle of faith, assuming a commitment to the Lordship of Christ. of faith, assuming a commitment to the Lordship of Christ. Kaufman’s awareness of relativity penetrates much more deeply. In Kaufman’s awareness of relativity penetrates much more deeply. In his autobiographical statement in The Religious Studies Review Kaufman his autobiographical statement in The Religious Studies Review Kaufman says that his studies at Northwestern University in sociology and later his says that his studies at Northwestern University in sociology and later his theological studies with H.R. Niebuhr and Liston Pope at Yale impressed on theological studies with H.R. Niebuhr and Liston Pope at Yale impressed on him the relativity of all human standpoints, including his own. Theologically him the relativity of all human standpoints, including his own. Theologically he speaks of this under the category of human finitude and sin, the propensity he speaks of this under the category of human finitude and sin, the propensity of humans to absolutize their own standpoint. “When then, our fellow humans of humans to absolutize their own standpoint. “When then, our fellow humans disagree with us, especially on profound moral and religious issues,” he says, disagree with us, especially on profound moral and religious issues,” he says, “we should not immediately reject their positions but should sympathetically “we should not immediately reject their positions but should sympathetically attempt to understand and appreciate the insights with which their significantly attempt to understand and appreciate the insights with which their significantly different viewpoints have provided them.”18 different viewpoints have provided them.”18 If Yoder writes theology from within the circle of the church, Kaufman If Yoder writes theology from within the circle of the church, Kaufman works more at the boundary between two circles–the modern human works more at the boundary between two circles–the modern human predicament and the church shaped by Christ as its orienting center. Kaufman predicament and the church shaped by Christ as its orienting center. Kaufman is much more conscious of the predicament of those who must make a faith is much more conscious of the predicament of those who must make a faith 56 The Conrad Grebel Review 56 The Conrad Grebel Review commitment in a world of relativity and uncertainty. His In Face of Mystery commitment in a world of relativity and uncertainty. His In Face of Mystery thus attempts to respond to historical consciousness, our awareness of how thus attempts to respond to historical consciousness, our awareness of how all our worldviews reflect human standpoints (including the worldview of all our worldviews reflect human standpoints (including the worldview of the Bible). Kaufman struggles to develop an understanding of Christian the Bible). Kaufman struggles to develop an understanding of Christian commitment as a series of steps of faith seeking to make sense of the modern commitment as a series of steps of faith seeking to make sense of the modern situation. From an Anabaptist perspective, Yoder’s theology addresses the situation. From an Anabaptist perspective, Yoder’s theology addresses the Christian who has already been baptized and committed herself to become a Christian who has already been baptized and committed herself to become a follower of Christ, whereas Kaufman addresses more the person who is not follower of Christ, whereas Kaufman addresses more the person who is not yet baptized and committed, who wants to know what is entailed in making yet baptized and committed, who wants to know what is entailed in making a commitment to make Jesus Christ as the orienting center of faith and life. a commitment to make Jesus Christ as the orienting center of faith and life. The very style of their writings is therefore different. Kaufman makes himself The very style of their writings is therefore different. Kaufman makes himself personally vulnerable in his writings. Even when they are not personally vulnerable in his writings. Even when they are not autobiographical, which they usually are not, the reader is drawn into a autobiographical, which they usually are not, the reader is drawn into a struggle, a quest. Yoder’s writings do not reflect bafflement, mystery, struggle, a quest. Yoder’s writings do not reflect bafflement, mystery, uncertainty, doubt, or struggle. They confidently answer every possible uncertainty, doubt, or struggle. They confidently answer every possible objection or resistance, from within the circle of faith, as to why Christ’s call objection or resistance, from within the circle of faith, as to why Christ’s call to discipleship should not be evaded or substituted with something else. to discipleship should not be evaded or substituted with something else. This difference in orientation is also reflected in their conception of This difference in orientation is also reflected in their conception of the Christian life. Yoder frequently uses the metaphors of command and the Christian life. Yoder frequently uses the metaphors of command and obedience. Repeatedly he appeals to the authority of the Slain Lamb. We are obedience. Repeatedly he appeals to the authority of the Slain Lamb. We are simply called to obey this way of life; free consent, based on attraction to the simply called to obey this way of life; free consent, based on attraction to the way of Christ, is not emphasized. Yet it seems it should be central, if way of Christ, is not emphasized. Yet it seems it should be central, if commitment to Christ is indeed a voluntary decision of faith. I resonate both commitment to Christ is indeed a voluntary decision of faith. I resonate both with Kaufman’s positive affirmation and critique in his review of Yoder’s with Kaufman’s positive affirmation and critique in his review of Yoder’s The Priestly Kingdom: The Priestly Kingdom:

What is important in Yoder’s program, in my opinion, is not What is important in Yoder’s program, in my opinion, is not so much that Jesus be taken as an ‘authority’ who is to be so much that Jesus be taken as an ‘authority’ who is to be ‘obeyed’ but rather that the story of Jesus be taken as the ‘obeyed’ but rather that the story of Jesus be taken as the fundamental ‘paradigm’. . . on the basis of which the moral fundamental ‘paradigm’. . . on the basis of which the moral norms ordering human life are developed. From the very norms ordering human life are developed. From the very beginning the human moral imagination has been powerfully beginning the human moral imagination has been powerfully attracted by Jesus’ story . . . . His insight . . . is correct. attracted by Jesus’ story . . . . His insight . . . is correct. Seeing Jesus is the important consideration for founding a Seeing Jesus is the important consideration for founding a radical Christian ethic, for this figure can powerfully affect radical Christian ethic, for this figure can powerfully affect Toward a Theology of Culture 57 Toward a Theology of Culture 57

the human moral sensibility. It is unfortunate, therefore, that the human moral sensibility. It is unfortunate, therefore, that Yoder confuses this point by so frequently moving from an Yoder confuses this point by so frequently moving from an ethic basically grounded in this appeal to our freedom and ethic basically grounded in this appeal to our freedom and our moral imagination, to the heavy-handed metaphors of our moral imagination, to the heavy-handed metaphors of heteronomy–of human obedience to divine lordship–and that heteronomy–of human obedience to divine lordship–and that he doesn’t seem to realize that these involve quite different he doesn’t seem to realize that these involve quite different understandings of human existence, well-being, and understandings of human existence, well-being, and fulfillment. It need not be the case that it is ‘The Rule of fulfillment. It need not be the case that it is ‘The Rule of God’ [which] is the basic category. . . and that Christian God’ [which] is the basic category. . . and that Christian morality must be understood primarily in terms of the morality must be understood primarily in terms of the sovereign ‘lordship’ of Christ (a metaphor that appears sovereign ‘lordship’ of Christ (a metaphor that appears repeatedly throughout the book). The important thing, rather, repeatedly throughout the book). The important thing, rather, is that we ‘see Jesus’ and thus are enabled in our freedom to is that we ‘see Jesus’ and thus are enabled in our freedom to turn toward a mode of human existence and action which is turn toward a mode of human existence and action which is truly redemptive in and for this world. Choosing to follow truly redemptive in and for this world. Choosing to follow this Jesus need not be heteronomous obedience to (more or this Jesus need not be heteronomous obedience to (more or less arbitrary) divine authority; it may be a rational and free less arbitrary) divine authority; it may be a rational and free human choice of what seems truly to be the good.19 human choice of what seems truly to be the good.19

Both Yoder and Kaufman believe that christology is the controlling or Both Yoder and Kaufman believe that christology is the controlling or orienting center for Christian theology and discipleship. Both develop orienting center for Christian theology and discipleship. Both develop christologies which are linked to ethics and to discipleship, a central emphasis christologies which are linked to ethics and to discipleship, a central emphasis in the Anabaptist tradition, and both are critical of christologies which in the Anabaptist tradition, and both are critical of christologies which disconnect the cross from ethics (i.e., substitutionary atonement). Both stress disconnect the cross from ethics (i.e., substitutionary atonement). Both stress the centrality of the love of enemies and servant love in describing Jesus’ the centrality of the love of enemies and servant love in describing Jesus’ ethic. Both are critical of how, in the history of the church, God language has ethic. Both are critical of how, in the history of the church, God language has been used to justify oppression and violence. Kaufman argues that the problem been used to justify oppression and violence. Kaufman argues that the problem is the God language of the Bible itself which needs to be deconstructed and is the God language of the Bible itself which needs to be deconstructed and constructed in new ways, whereas for Yoder the problem is that the church constructed in new ways, whereas for Yoder the problem is that the church after Constantine substituted other authorities for Christ, or found ways to after Constantine substituted other authorities for Christ, or found ways to dismiss Christ as relevant for social ethics. dismiss Christ as relevant for social ethics. The style or mode of theological reflection in both writers is strikingly The style or mode of theological reflection in both writers is strikingly different and reflects their different gifts and training. Yoder employs the different and reflects their different gifts and training. Yoder employs the methods of historical reason. He makes his claims through numerous methods of historical reason. He makes his claims through numerous references to historical examples and through the use of carefully constructed references to historical examples and through the use of carefully constructed 58 The Conrad Grebel Review 58 The Conrad Grebel Review exegetical arguments that are conversant with biblical scholarship. Kaufman, exegetical arguments that are conversant with biblical scholarship. Kaufman, trained as a philosophical theologian, attends more toward broad overarching trained as a philosophical theologian, attends more toward broad overarching conceptual analysis that can provide intellectual coherence for the position conceptual analysis that can provide intellectual coherence for the position he is describing, as well as for dealing with alternative positions. he is describing, as well as for dealing with alternative positions.

Evaluation Evaluation

I have argued that both Yoder and Kaufman are postmodern in that both I have argued that both Yoder and Kaufman are postmodern in that both acknowledge the particularity and relativity of all human standpoints. Both acknowledge the particularity and relativity of all human standpoints. Both of them are anti-foundationalists; they believe there is no secure rational and of them are anti-foundationalists; they believe there is no secure rational and universal foundation upon which theology can be built. At the same time, universal foundation upon which theology can be built. At the same time, both reject the destructive implications of an anarchic relativism by addressing both reject the destructive implications of an anarchic relativism by addressing normative ethical questions faced by the larger human community. normative ethical questions faced by the larger human community. I need to draw on both Yoder and Kaufman in the development of a I need to draw on both Yoder and Kaufman in the development of a theology of culture–both the breadth of Kaufman’s analysis, which can theology of culture–both the breadth of Kaufman’s analysis, which can connect one with the intellectual currents of the culture at large (i.e., science connect one with the intellectual currents of the culture at large (i.e., science and philosophy), and the historically more concrete biblically-oriented vision and philosophy), and the historically more concrete biblically-oriented vision of Yoder, grounded in an embodied christology and a vision of the church. I of Yoder, grounded in an embodied christology and a vision of the church. I do prefer Kaufman’s understanding of the breadth of the theologian’s vocation do prefer Kaufman’s understanding of the breadth of the theologian’s vocation and of imaginative construction in the light of the symbol God to the more and of imaginative construction in the light of the symbol God to the more limited role Yoder gives to the Christian ethicist. In Yoder’s 1988 address as limited role Yoder gives to the Christian ethicist. In Yoder’s 1988 address as president of the Society of Christian Ethics he says: president of the Society of Christian Ethics he says:

Our guild’s vocation is vigilance against the abuse of the Our guild’s vocation is vigilance against the abuse of the words or of the logic of the discerning community. We are words or of the logic of the discerning community. We are neither the umpires nor the examiners, the bishops nor the neither the umpires nor the examiners, the bishops nor the catechists, the evangelists nor the moderators. We are the catechists, the evangelists nor the moderators. We are the immune system of the language flow that keeps the body immune system of the language flow that keeps the body going. Or we are the scribes, agents of communal memory, going. Or we are the scribes, agents of communal memory, selecting from a too-full treasury what just happens to fit selecting from a too-full treasury what just happens to fit the next question. Or we are the ecumenical runners, carrying the next question. Or we are the ecumenical runners, carrying from one world to another the word of what has been from one world to another the word of what has been suffered, learned, celebrated, confessed elsewhere.20 suffered, learned, celebrated, confessed elsewhere.20

Though I am much taken with Yoder’s images and can accept his definition Though I am much taken with Yoder’s images and can accept his definition of the role of the Christian ethicist as one who serves the church, I value of the role of the Christian ethicist as one who serves the church, I value Toward a Theology of Culture 59 Toward a Theology of Culture 59 Kaufman’s broad cultural analysis, particularly his query into what it means Kaufman’s broad cultural analysis, particularly his query into what it means to confess faith in God in our time. Yoder simply uses God language as if it to confess faith in God in our time. Yoder simply uses God language as if it were not problematic, while Kaufman considers the serious intellectual and were not problematic, while Kaufman considers the serious intellectual and ethical questions surrounding the use of that language. I appreciate the ethical questions surrounding the use of that language. I appreciate the category of “mystery” and Kaufman’s insistence that we be aware that our category of “mystery” and Kaufman’s insistence that we be aware that our God talk may be misleading or idolatrous. God talk may be misleading or idolatrous. It is beyond the scope of this article to discuss and evaluate Kaufman’s It is beyond the scope of this article to discuss and evaluate Kaufman’s view of God, the central concern of his theology. I think his project of view of God, the central concern of his theology. I think his project of “imaginative construction”–to make sense of God talk for moderns who no “imaginative construction”–to make sense of God talk for moderns who no longer think in dualistic categories–is an appropriate job of the theologian longer think in dualistic categories–is an appropriate job of the theologian and a task the missionary has always done. It may be odd to view Kaufman and a task the missionary has always done. It may be odd to view Kaufman as a missionary, but perhaps his theology could be seen in the as a missionary, but perhaps his theology could be seen in the Schleiermacherian sense as an effort to communicate the faith to “its cultured Schleiermacherian sense as an effort to communicate the faith to “its cultured despisers.” The question, then, is not whether the faith should be “translated” despisers.” The question, then, is not whether the faith should be “translated” into modern categories, but how that is to be done. In this regard, I like into modern categories, but how that is to be done. In this regard, I like Kaufman’s use of the word “imagination.” Kaufman’s use of the word “imagination.” Yoder and Kaufman are not as far apart as some might claim, as Yoder Yoder and Kaufman are not as far apart as some might claim, as Yoder too emphasizes the missionary role of the church. As noted above, he believes too emphasizes the missionary role of the church. As noted above, he believes it is possible in a postmodern world to translate the good news of the gospel it is possible in a postmodern world to translate the good news of the gospel into the great variety of cultural languages. Yoder’s contribution has been to into the great variety of cultural languages. Yoder’s contribution has been to translate the story of Jesus imaginatively through political language, such translate the story of Jesus imaginatively through political language, such that we might “see Jesus” and be challenged to live faithfully by that vision. that we might “see Jesus” and be challenged to live faithfully by that vision. Kaufman, in a different way, is also a translator of the good news–what it Kaufman, in a different way, is also a translator of the good news–what it means today, in a world where dualistic categories do not make sense, to means today, in a world where dualistic categories do not make sense, to confess faith in God, in a God who “in Christ” is bringing reconciliation and confess faith in God, in a God who “in Christ” is bringing reconciliation and is trusting humans with the ministry of reconciliation. is trusting humans with the ministry of reconciliation. I am much more in tune with Kaufman’s stance on the boundary. As I am much more in tune with Kaufman’s stance on the boundary. As members of an alternative community, the church, Christians also belong to members of an alternative community, the church, Christians also belong to other cultural identities (family, nation, Western culture, etc.). While I argued other cultural identities (family, nation, Western culture, etc.). While I argued above for the development of an alternative cultural vision grounded in an above for the development of an alternative cultural vision grounded in an embodied christology (cf. Yoder), we must also fully acknowledge that our embodied christology (cf. Yoder), we must also fully acknowledge that our stance as an alternative human community does not privilege us from the stance as an alternative human community does not privilege us from the vulnerabilities (both finitude and sin) that we share with other humans. As vulnerabilities (both finitude and sin) that we share with other humans. As stated earlier, I miss in Yoder’s writing an acknowledgment of human stated earlier, I miss in Yoder’s writing an acknowledgment of human vulnerability and uncertainty in the face of the plurality of worldviews vulnerability and uncertainty in the face of the plurality of worldviews competing for our commitment. While Yoder presupposes believer’s baptism, competing for our commitment. While Yoder presupposes believer’s baptism, 60 The Conrad Grebel Review 60 The Conrad Grebel Review he does not reflect theologically in the light of the difficult decision of he does not reflect theologically in the light of the difficult decision of becoming a Christian in a world where other options compete for our becoming a Christian in a world where other options compete for our allegiance. Baptism is the rite of passage marking the movement from one allegiance. Baptism is the rite of passage marking the movement from one identity to another; it signals the individual’s desire to participate in a new identity to another; it signals the individual’s desire to participate in a new identity, the new humanity that has been formed by Jesus Christ. This desire identity, the new humanity that has been formed by Jesus Christ. This desire does not simply arise from an individual’s own self, similar to the desire to does not simply arise from an individual’s own self, similar to the desire to join a club or community organization. I do not presuppose the modernist join a club or community organization. I do not presuppose the modernist assumption that we can “decide” to become Christians as if we are autonomous assumption that we can “decide” to become Christians as if we are autonomous agents. The desire for baptism arises out of the power of the gospel, the good agents. The desire for baptism arises out of the power of the gospel, the good news of God’s way in the world, made vivid in Jesus Christ. news of God’s way in the world, made vivid in Jesus Christ. A right understanding of baptism requires us to balance the paradoxical A right understanding of baptism requires us to balance the paradoxical relationship between grace, the story that has moved the individual to desire, relationship between grace, the story that has moved the individual to desire, and free consent, the personal response of faith. We cannot decide without and free consent, the personal response of faith. We cannot decide without coming to know God’s gracious power, yet grace must be responded to freely coming to know God’s gracious power, yet grace must be responded to freely in faith. This paradoxical relationship is expressed beautifully by the in faith. This paradoxical relationship is expressed beautifully by the Anabaptist Hans Denck: “No one can truly know Christ unless one follows Anabaptist Hans Denck: “No one can truly know Christ unless one follows Him in life. And no one can follow Him except inasmuch as one has already Him in life. And no one can follow Him except inasmuch as one has already known him.”21 The decision to become a Christian is a response to the gift of known him.”21 The decision to become a Christian is a response to the gift of God’s grace, the good news. But this good news competes with other God’s grace, the good news. But this good news competes with other paradigms. Kaufman’s theology addresses these other options and seeks to paradigms. Kaufman’s theology addresses these other options and seeks to make a case for why a Christian vision can make sense and be a free consent make a case for why a Christian vision can make sense and be a free consent based on faith. This emphasis on free consent to the attractiveness of Jesus is based on faith. This emphasis on free consent to the attractiveness of Jesus is the basis for his critique of Yoder’s stress on the metaphors of Lordship and the basis for his critique of Yoder’s stress on the metaphors of Lordship and obedience. Kaufman’s broader framework can make room for Yoder’s creative obedience. Kaufman’s broader framework can make room for Yoder’s creative vision for the church grounded in a political Christ, whereas Yoder’s appeal vision for the church grounded in a political Christ, whereas Yoder’s appeal to the authority of Christ does not address sufficiently the human struggle, to the authority of Christ does not address sufficiently the human struggle, the dialectic of faith and doubt, and the necessity of consent. the dialectic of faith and doubt, and the necessity of consent. On the other hand, I appreciate the vividness and concreteness of On the other hand, I appreciate the vividness and concreteness of Yoder’s christology. I have critiqued Kaufman elsewhere for the abstractness Yoder’s christology. I have critiqued Kaufman elsewhere for the abstractness of his christology, for not sufficiently describing the historical embodied of his christology, for not sufficiently describing the historical embodied Christ who is radically sarx within his Jewish cultural and historical context.22 Christ who is radically sarx within his Jewish cultural and historical context.22 When Kaufman seeks to connect the Christian faith to the modern human When Kaufman seeks to connect the Christian faith to the modern human predicament, some see him as an unrepentant Kantian (that was the problem predicament, some see him as an unrepentant Kantian (that was the problem with the christology of his teacher, H. R. Niebuhr). Some argue he attempts with the christology of his teacher, H. R. Niebuhr). Some argue he attempts to make sense of faith in the light of universal ethical principles of reason– to make sense of faith in the light of universal ethical principles of reason– Toward a Theology of Culture 61 Toward a Theology of Culture 61 what modern persons shaped by the Enlightenment can make sense of.23 As what modern persons shaped by the Enlightenment can make sense of.23 As an alternative to appeals to authority in theology (creed, dogma, the Bible), an alternative to appeals to authority in theology (creed, dogma, the Bible), Kaufman substitutes a pragmatic theory of truth–i.e., what kind of ethical Kaufman substitutes a pragmatic theory of truth–i.e., what kind of ethical consequences flow from holding to a particular view of God, humans, and consequences flow from holding to a particular view of God, humans, and the world. At times, instead of an ethic shaped by an embodied christology, the world. At times, instead of an ethic shaped by an embodied christology, Kaufman’s understanding of Christ seems shaped by abstract ethical principles Kaufman’s understanding of Christ seems shaped by abstract ethical principles derived on rational (Kantian?) grounds. Thus I find the much more embodied derived on rational (Kantian?) grounds. Thus I find the much more embodied and historically concrete christology of Yoder more adequate, though he and historically concrete christology of Yoder more adequate, though he overemphasizes command/obedience. overemphasizes command/obedience. I am also not satisfied with Kaufman’s primary use of the abstract I am also not satisfied with Kaufman’s primary use of the abstract language of philosophy for his imaginative construction of theology. I find language of philosophy for his imaginative construction of theology. I find myself turning to more poetic images, the type of theological thinking in myself turning to more poetic images, the type of theological thinking in Sallie McFague’s Models of God. Sharing much in common with Kaufman Sallie McFague’s Models of God. Sharing much in common with Kaufman with regard to theology’s imaginative and constructive role, McFague explores with regard to theology’s imaginative and constructive role, McFague explores the rich world of metaphor to develop new constructions of the symbol “God.” the rich world of metaphor to develop new constructions of the symbol “God.” We can appropriate, for example, metaphors from the hymn texts of Brian We can appropriate, for example, metaphors from the hymn texts of Brian Wren: “Joyful is the dark, holy hidden God, rolling cloud of night beyond all Wren: “Joyful is the dark, holy hidden God, rolling cloud of night beyond all naming, majesty in darkness, energy of love, Word in flesh, the mystery naming, majesty in darkness, energy of love, Word in flesh, the mystery proclaiming.” The poet Jean Janzen is another example of one who uses proclaiming.” The poet Jean Janzen is another example of one who uses metaphor to enlarge our image of God by appropriating from Julian of metaphor to enlarge our image of God by appropriating from Julian of Norwich feminine metaphors: “Mothering God, you gave me birth in the Norwich feminine metaphors: “Mothering God, you gave me birth in the bright morning of this world. Creator, Source of every breath, you are my bright morning of this world. Creator, Source of every breath, you are my rain, my wind, my sun.” rain, my wind, my sun.” Metaphor and story connect theology with ordinary people in the pew, Metaphor and story connect theology with ordinary people in the pew, who are not moved by abstract philosophical categories. It is absolutely who are not moved by abstract philosophical categories. It is absolutely essential that we who do theology serve the people of God if our theology is essential that we who do theology serve the people of God if our theology is going to make a difference in the world. Futhermore, metaphor and story going to make a difference in the world. Futhermore, metaphor and story also bring out a holistic view of life, the connection of soul and body, of also bring out a holistic view of life, the connection of soul and body, of mind and spirit. A theology of culture must develop a rich language of mind and spirit. A theology of culture must develop a rich language of metaphor to connect “God talk” with the wondrous bustling, confusing, metaphor to connect “God talk” with the wondrous bustling, confusing, creative pluralism of human culture. creative pluralism of human culture. I am grateful for the gifts of John Howard Yoder and Gordon Kaufman, I am grateful for the gifts of John Howard Yoder and Gordon Kaufman, who have contributed to the ongoing process of theological thinking. I who have contributed to the ongoing process of theological thinking. I appreciate the emphasis in both of them that the aim of theological work is to appreciate the emphasis in both of them that the aim of theological work is to contribute to our devotion to God and a life of ethical responsibility in the contribute to our devotion to God and a life of ethical responsibility in the 62 The Conrad Grebel Review 62 The Conrad Grebel Review

world. Both of them encourage us not to accept their word as authoritative, world. Both of them encourage us not to accept their word as authoritative, but in our own way to think and act faithfully in the presence of the One in but in our own way to think and act faithfully in the presence of the One in whom we live and move and have our being, the One who is present to us whom we live and move and have our being, the One who is present to us most vividly and concretely in Jesus Christ, the fundamental paradigm for most vividly and concretely in Jesus Christ, the fundamental paradigm for our own humanity. our own humanity.

Notes Notes

1 This paper was originally presented as a lecture for the Toronto Mennonite Theological 1 This paper was originally presented as a lecture for the Toronto Mennonite Theological Centre at the Toronto School of Theology on Nov. 5, 1997, and discussed with Conrad Grebel Centre at the Toronto School of Theology on Nov. 5, 1997, and discussed with Conrad Grebel College faculty on Nov. 14, 1997. College faculty on Nov. 14, 1997.

2 I took several classes from Yoder while a student at Mennonite Biblical Seminary in Elkhart, 2 I took several classes from Yoder while a student at Mennonite Biblical Seminary in Elkhart, Indiana, in 1962-65. His book, The Politics of Jesus, was foundational for my understanding Indiana, in 1962-65. His book, The Politics of Jesus, was foundational for my understanding of Christian peacemaking developed in my book, Christian Peacemaking and International of Christian peacemaking developed in my book, Christian Peacemaking and International Conflict: A Realist Pacifist Perspective (Scottsdale, PA: Herald Press, 1986). For more on his Conflict: A Realist Pacifist Perspective (Scottsdale, PA: Herald Press, 1986). For more on his impact on me see my article (along with those of others who reflected on “What I learned from impact on me see my article (along with those of others who reflected on “What I learned from John H. Yoder”) in Mennonite Life (Spring 1998). Gordon Kaufman was on my dissertation John H. Yoder”) in Mennonite Life (Spring 1998). Gordon Kaufman was on my dissertation committee at Harvard Divinity School, 1966-70. My spouse and I came to know the Kaufmans committee at Harvard Divinity School, 1966-70. My spouse and I came to know the Kaufmans through the Boston Mennonite Fellowship. In fall 1996 I organized a symposium at Bethel through the Boston Mennonite Fellowship. In fall 1996 I organized a symposium at Bethel College to consider his book, In Face of Mystery (Harvard University Press, 1993). See also College to consider his book, In Face of Mystery (Harvard University Press, 1993). See also my essay, “Toward a Theology of Culture: A Dialogue with Gordon Kaufman,” in Mennonite my essay, “Toward a Theology of Culture: A Dialogue with Gordon Kaufman,” in Mennonite Theology in Face of Modernity: Essays in Honor of Gordon D. Kaufman, ed. Alain Epp Theology in Face of Modernity: Essays in Honor of Gordon D. Kaufman, ed. Alain Epp Weaver (North Newton, KS: Bethel College, 1996). Weaver (North Newton, KS: Bethel College, 1996).

3 Douglas John Hall, “Ecclesia Crucis: The Theologic of Christian Awkwardness,” in The 3 Douglas John Hall, “Ecclesia Crucis: The Theologic of Christian Awkwardness,” in The Church Between Gospel and Culture: The Emerging Mission in North American Culture, ed. Church Between Gospel and Culture: The Emerging Mission in North American Culture, ed. George R. Hunsberger and Craig Van Gelder (Grand Rapids: Eerdmans, 1996). George R. Hunsberger and Craig Van Gelder (Grand Rapids: Eerdmans, 1996).

4 For a much more complete recent analysis of Niebuhr, see the chapter by Yoder, “How H. 4 For a much more complete recent analysis of Niebuhr, see the chapter by Yoder, “How H. Richard Niebuhr Reasoned: A Critique of Christ and Culture,” in Authentic Transformation: Richard Niebuhr Reasoned: A Critique of Christ and Culture,” in Authentic Transformation: A New Vision of Christ and Culture, jointly authored by Glen Stassen, John H. Yoder and A New Vision of Christ and Culture, jointly authored by Glen Stassen, John H. Yoder and D.M. Yeager (Knoxville: Abingdon Press, 1996). The quotation is from Charles Scriven, The D.M. Yeager (Knoxville: Abingdon Press, 1996). The quotation is from Charles Scriven, The Transformation of Culture (Scottdale, PA: Herald Press, 1988), 41. Transformation of Culture (Scottdale, PA: Herald Press, 1988), 41.

5 In the chapter on the early church in The Social Teachings of the Christian Churches, Troeltsch 5 In the chapter on the early church in The Social Teachings of the Christian Churches, Troeltsch describes Christ in terms of the purity of his religious idea oriented totally on God and away from describes Christ in terms of the purity of his religious idea oriented totally on God and away from the world. We find this same language in Niebuhr. “As the Son of God he points away from the the world. We find this same language in Niebuhr. “As the Son of God he points away from the many values of man’s social life to the One who alone is good” (Christ and Culture, 28). many values of man’s social life to the One who alone is good” (Christ and Culture, 28). 6 Quoted by Yoder in Authentic Transformation, 53. 6 Quoted by Yoder in Authentic Transformation, 53. 7 A more complete analysis would show how this duality in Troeltsch and H.R Niebuhr arises 7 A more complete analysis would show how this duality in Troeltsch and H.R Niebuhr arises Toward a Theology of Culture 63 Toward a Theology of Culture 63 out of the influence of Kant, who made a sharp distinction between the phenomenal and the out of the influence of Kant, who made a sharp distinction between the phenomenal and the noumenal world. This duality, which then places religion in the arena of the noumenal and noumenal world. This duality, which then places religion in the arena of the noumenal and other reality in the phenomenal world, has had an enormous influence on theology. Everyone other reality in the phenomenal world, has had an enormous influence on theology. Everyone from Kierkegaard (leap of faith) and neo-orthodox theologians like Barth (with his distinction from Kierkegaard (leap of faith) and neo-orthodox theologians like Barth (with his distinction between “historie” and “Geschichte), liberal theologians like Schleiermacher (who grounds between “historie” and “Geschichte), liberal theologians like Schleiermacher (who grounds theology in feeling) and Albrecht Ritschl (where theology is grounded in ethics) are influenced theology in feeling) and Albrecht Ritschl (where theology is grounded in ethics) are influenced by this Kantian duality. In all these cases theology seeks a foundation in some kind of reality by this Kantian duality. In all these cases theology seeks a foundation in some kind of reality that is more secure than the phenomenal realm of history. This contributes to a tendency that is more secure than the phenomenal realm of history. This contributes to a tendency toward a Gnostic Christ, abstracted from his actual, historical, cultural, pheonemenal world. toward a Gnostic Christ, abstracted from his actual, historical, cultural, pheonemenal world. This has also had negative implications for relationships between Christians and Jews. The This has also had negative implications for relationships between Christians and Jews. The rediscovery of the Jewishness of Jesus in more recent biblical scholarship is another rediscovery of the Jewishness of Jesus in more recent biblical scholarship is another implication of an attempt to overcome this Kantian residue. implication of an attempt to overcome this Kantian residue.

8 Karl Barth, “Christian Community and Civil Community,” Community, State, and Church, 8 Karl Barth, “Christian Community and Civil Community,” Community, State, and Church, (New York: Doubleday, 1960) 168-71. The implications of this approach are developed by (New York: Doubleday, 1960) 168-71. The implications of this approach are developed by Philip LeMasters in a paper presented at the meetings of the Society of Christian Ethics, Jan. Philip LeMasters in a paper presented at the meetings of the Society of Christian Ethics, Jan. 8-10, 1993, in Savannah, Georgia. 8-10, 1993, in Savannah, Georgia.

9 It is a mistake to equate Yoder’s position with Stanley Hauerwas’s views. This is often done 9 It is a mistake to equate Yoder’s position with Stanley Hauerwas’s views. This is often done because Hauerwas attributes such importance to Yoder in shaping his ideas. Yoder is much because Hauerwas attributes such importance to Yoder in shaping his ideas. Yoder is much more ready to see connections between what the church stands for and movements in the more ready to see connections between what the church stands for and movements in the culture at large. In some of his recent writings, for example, he has distinguished his approach culture at large. In some of his recent writings, for example, he has distinguished his approach from Hauerwas’s. In a footnote to “Meaning After Babel: With Jeffrey Stout Beyond from Hauerwas’s. In a footnote to “Meaning After Babel: With Jeffrey Stout Beyond Relativism,” Yoder says: “A soft pluralism, when consistent, provides the most livable cultural Relativism,” Yoder says: “A soft pluralism, when consistent, provides the most livable cultural space for Jews and Anabaptists, as well as for Jehovah’s Witnesses and followers of Rev. space for Jews and Anabaptists, as well as for Jehovah’s Witnesses and followers of Rev. Moon. As a civil arrangement, pluralism is better than any of the hitherto known alternatives. Moon. As a civil arrangement, pluralism is better than any of the hitherto known alternatives. As an ecclesiastical arrangement, it is better than the monarchical episcopate. As a marketplace As an ecclesiastical arrangement, it is better than the monarchical episcopate. As a marketplace of ideas, it is better than a politically correct campus or a media empire homogenized by of ideas, it is better than a politically correct campus or a media empire homogenized by salesmanship. For such reasons, Stanley Hauerwas’s characterization of English-speaking salesmanship. For such reasons, Stanley Hauerwas’s characterization of English-speaking justice as a set of ‘bad ideas’ (After Christendom, 1991) strikes me as too simple.”–Journal of justice as a set of ‘bad ideas’ (After Christendom, 1991) strikes me as too simple.”–Journal of Religious Ethics (Spring 1996): 135. Religious Ethics (Spring 1996): 135.

10 The “human” and the “world” are also constructions that reflect the theologian’s particular 10 The “human” and the “world” are also constructions that reflect the theologian’s particular standpoint. Though Kaufman argues for why his own interpretations are plausible, we should standpoint. Though Kaufman argues for why his own interpretations are plausible, we should not assume that these are universal categories grounded in a universal rationality. not assume that these are universal categories grounded in a universal rationality. 11 Kaufman, God, Mystery, Diversity, 8. 11 Kaufman, God, Mystery, Diversity, 8. 12 Kaufman, In Face of Mystery, 61. 12 Kaufman, In Face of Mystery, 61. 13 Ibid., 284. 13 Ibid., 284. 14 Ibid., 383. 14 Ibid., 383. 15 Kaufman, Religious Studies Review 20. 3 (July 1994): 177. 15 Kaufman, Religious Studies Review 20. 3 (July 1994): 177.

16 I would like to explore the insights that are coming, especially from feminist theologians, 16 I would like to explore the insights that are coming, especially from feminist theologians, 64 The Conrad Grebel Review 64 The Conrad Grebel Review

who are asking about the relevance for theology that we are “spirited bodies” that experience who are asking about the relevance for theology that we are “spirited bodies” that experience life through and in our bodies. Whereas Yoder has developed images of the politically life through and in our bodies. Whereas Yoder has developed images of the politically embodied Jewish Christ and the embodied church which developed concrete practices to deal embodied Jewish Christ and the embodied church which developed concrete practices to deal with conflict around concrete bodily practices like eating and circumcision, Yoder himself as with conflict around concrete bodily practices like eating and circumcision, Yoder himself as a “bodied” person is not “in” his theological reflection. He reflects as a person “detached” from a “bodied” person is not “in” his theological reflection. He reflects as a person “detached” from pain, passion, bodily exhaustion, and suffering. Would it be unfair to characterize Yoder’s pain, passion, bodily exhaustion, and suffering. Would it be unfair to characterize Yoder’s theology, once one accepts his premises, as the triumph of rationality over everything else, theology, once one accepts his premises, as the triumph of rationality over everything else, ultimately a protection against vulnerability? ultimately a protection against vulnerability?

17 The sociological framework of commitment in a postmodern world is radically different 17 The sociological framework of commitment in a postmodern world is radically different from that of sixteenth-century Anabaptism. A Conrad Grebel or a Michael Sattler chose to from that of sixteenth-century Anabaptism. A Conrad Grebel or a Michael Sattler chose to become baptized as adults within the relatively homogeneous “sacred canopy” of become baptized as adults within the relatively homogeneous “sacred canopy” of Christendom. Earlier generations of Mennonites in North America, who grew up in relatively Christendom. Earlier generations of Mennonites in North America, who grew up in relatively closed ethnic enclaves, would have had a similar experience of a sacred canopy. Today closed ethnic enclaves, would have had a similar experience of a sacred canopy. Today commitment to the Christian faith is in the context of radical pluralism. We existentially commitment to the Christian faith is in the context of radical pluralism. We existentially experience in our world a multitude of possibilities of belief and action. What does it mean to experience in our world a multitude of possibilities of belief and action. What does it mean to respond to God’s gracious gift and be “discipled” in an alternative community in a radically respond to God’s gracious gift and be “discipled” in an alternative community in a radically pluralistic world? pluralistic world? 18 Kaufman, Religious Studies Review, 177. 18 Kaufman, Religious Studies Review, 177. 19 Kaufman, The Conrad Grebel Review 4.1 (1986): 77-80. 19 Kaufman, The Conrad Grebel Review 4.1 (1986): 77-80.

20 “To Serve Our God and Rule the World,” in The Royal Priesthood: Essays Ecclesiological 20 “To Serve Our God and Rule the World,” in The Royal Priesthood: Essays Ecclesiological and Ecumenical, ed. Michael G. Cartwright (Grand Rapids: Eerdmans, 1994). I highly and Ecumenical, ed. Michael G. Cartwright (Grand Rapids: Eerdmans, 1994). I highly recommend Cartwright’s introductory essay interpreting Yoder’s work. recommend Cartwright’s introductory essay interpreting Yoder’s work.

21 Hans Denck, “Whether God is the Cause of Evil” (1526). This quotation is from the first page 21 Hans Denck, “Whether God is the Cause of Evil” (1526). This quotation is from the first page of Clarence Bauman, The Spiritual Legacy of Hans Denck, (New York: E.J. Brill, 1991). of Clarence Bauman, The Spiritual Legacy of Hans Denck, (New York: E.J. Brill, 1991).

22 See my essay in the festschrift “Toward a Theology of Culture: A Dialogue with Gordon 22 See my essay in the festschrift “Toward a Theology of Culture: A Dialogue with Gordon Kaufman” in Mennonite Theology in Face of Modernity. Kaufman” in Mennonite Theology in Face of Modernity.

23 I have discussed with Harry Huebner his view of Kaufman in his essay in the festschrift (see 23 I have discussed with Harry Huebner his view of Kaufman in his essay in the festschrift (see note 22), “Imagination/Tradition: Conjunction or Disjunction.” Huebner reads Kaufman as note 22), “Imagination/Tradition: Conjunction or Disjunction.” Huebner reads Kaufman as fundamentally Kantian. I do not think Huebner takes sufficiently into account Kaufman’s fundamentally Kantian. I do not think Huebner takes sufficiently into account Kaufman’s historically situated social view of the self which is the grounds for the latter’s position on the historically situated social view of the self which is the grounds for the latter’s position on the relativity of all our worldviews. Kaufman’s “imaginative construction” does not arise relativity of all our worldviews. Kaufman’s “imaginative construction” does not arise primarily out of Kantian skepticism about what can be known about the phenomenal world. It primarily out of Kantian skepticism about what can be known about the phenomenal world. It is rather a response to the recognition of the social/cultural/historical/linguistic relativity of all is rather a response to the recognition of the social/cultural/historical/linguistic relativity of all worldviews. worldviews. He Came Preaching Peace 65 He Came Preaching Peace 65

He Came Preaching Peace: He Came Preaching Peace: The Ecumenical Peace Witness of John H. Yoder The Ecumenical Peace Witness of John H. Yoder

Mark Thiessen Nation Mark Thiessen Nation

More than any other person, Yoder has labored to bring the Peace Church witness More than any other person, Yoder has labored to bring the Peace Church witness against violence into the mainstream of theological discussion. –Walter Wink1 against violence into the mainstream of theological discussion. –Walter Wink1

John Yoder inspired a whole generation of Christians to follow the way of Jesus into John Yoder inspired a whole generation of Christians to follow the way of Jesus into social action and peacemaking. –Jim Wallis2 social action and peacemaking. –Jim Wallis2

[Yoder’s] influence on my generation of Catholic moral theologians has been [Yoder’s] influence on my generation of Catholic moral theologians has been profound. His witness as a theologian in the peace-church tradition is highly esteemed, profound. His witness as a theologian in the peace-church tradition is highly esteemed, and the seriousness with which he has carried out his role as a friendly critic of just-war and the seriousness with which he has carried out his role as a friendly critic of just-war thinking has without doubt contributed to sharpening its formulation and application thinking has without doubt contributed to sharpening its formulation and application in the American Catholic setting. –Drew Christiansen, S.J.3 in the American Catholic setting. –Drew Christiansen, S.J.3

At the major ecumenical gatherings, Yoder taught us to be open to brothers and At the major ecumenical gatherings, Yoder taught us to be open to brothers and sisters and opened our eyes to the unbelievably diverse forms of peace church sisters and opened our eyes to the unbelievably diverse forms of peace church existence. –Wilfried Warneck, Church and Peace4 existence. –Wilfried Warneck, Church and Peace4

Introduction Introduction

Sometimes I am startled by statements that suggest that John Howard Yoder Sometimes I am startled by statements that suggest that John Howard Yoder was sectarian. Most of my theological reading and contact over the years has was sectarian. Most of my theological reading and contact over the years has been from non-Mennonite sources. So, I long ago grew accustomed to been from non-Mennonite sources. So, I long ago grew accustomed to hearing and reading characterizations of Yoder which labeled him as hearing and reading characterizations of Yoder which labeled him as sectarian, meaning both that he did not adequately engage the larger social sectarian, meaning both that he did not adequately engage the larger social world or the larger ecumenical church. If I had grown accustomed to such world or the larger ecumenical church. If I had grown accustomed to such accusations, why have I been startled? Because, over the last several years, I accusations, why have I been startled? Because, over the last several years, I

Mark Thiessen Nation is program director of the London Mennonite Centre in Mark Thiessen Nation is program director of the London Mennonite Centre in London, England. He is co-editor, with Stanley Hauerwas and Nancey Murphy, London, England. He is co-editor, with Stanley Hauerwas and Nancey Murphy, of Theology Without Foundations (Abingdon, 1994) and, with Nancey Murphy of Theology Without Foundations (Abingdon, 1994) and, with Nancey Murphy and Brad Kallenberg, of Virtues and Practices in the Christian Tradition: and Brad Kallenberg, of Virtues and Practices in the Christian Tradition: Christian Ethics after MacIntyre (Trinity Press International, 1997). Christian Ethics after MacIntyre (Trinity Press International, 1997). 66 The Conrad Grebel Review 66 The Conrad Grebel Review

have increasingly heard or read such accusations from Mennonites. I get the have increasingly heard or read such accusations from Mennonites. I get the sense from some Mennonite academics that they believe we have outgrown sense from some Mennonite academics that they believe we have outgrown Yoder. I will not name names, partly because I am not at this point interested Yoder. I will not name names, partly because I am not at this point interested in debating the details of the positions of others. I also want to avoid a posture in debating the details of the positions of others. I also want to avoid a posture of defensiveness. However, I am interested in making it difficult for others– of defensiveness. However, I am interested in making it difficult for others– Mennonite or otherwise–to caricature Yoder. Mennonite or otherwise–to caricature Yoder. For years Yoder spoke of his peace witness work as a hobby, a sideline. For years Yoder spoke of his peace witness work as a hobby, a sideline. His real work, he claimed, was as a teacher of historical theology and other His real work, he claimed, was as a teacher of historical theology and other theological courses as assigned. However, I believe that by the end of his life theological courses as assigned. However, I believe that by the end of his life he realized that too much of it had been given to speaking about peace for he realized that too much of it had been given to speaking about peace for such articulation to be perceived by him or anyone else as a hobby. Throughout such articulation to be perceived by him or anyone else as a hobby. Throughout Yoder’s life, articulation of a peace witness consumed far more of his time Yoder’s life, articulation of a peace witness consumed far more of his time than any other single activity. than any other single activity. However, it is surely true that Yoder was from beginning to end a However, it is surely true that Yoder was from beginning to end a theologian. He tirelessly spoke on behalf of peace in a multitude of contexts. theologian. He tirelessly spoke on behalf of peace in a multitude of contexts. And just as faithfully he sought to work out the theology that undergirded a And just as faithfully he sought to work out the theology that undergirded a Christian commitment to peacemaking. Of course, anyone who knows Yoder’s Christian commitment to peacemaking. Of course, anyone who knows Yoder’s writings knows that he wrote on many topics.5 But since peace preoccupied writings knows that he wrote on many topics.5 But since peace preoccupied him more than any single topic and was integrated into his theological him more than any single topic and was integrated into his theological approach, and since this essay is to be brief, I will focus on Yoder’s witness approach, and since this essay is to be brief, I will focus on Yoder’s witness to peace. I will not attempt to set forth his theology of peace.6 Rather, by to peace. I will not attempt to set forth his theology of peace.6 Rather, by focusing on his witness for peace, I want to argue that Yoder was broadly focusing on his witness for peace, I want to argue that Yoder was broadly ecumenical, engaged the larger culture, and was committed to a broadly- ecumenical, engaged the larger culture, and was committed to a broadly- defined orthodox theology that could hardly be defined as narrow. defined orthodox theology that could hardly be defined as narrow.

Ecumenical engagement Ecumenical engagement

Yoder’s ecumenical engagement began when he was young and continued Yoder’s ecumenical engagement began when he was young and continued until the day he died.7 As a child he went to Fellowship of Reconciliation until the day he died.7 As a child he went to Fellowship of Reconciliation meetings with his parents in Wooster, Ohio.8 When he was in high school in meetings with his parents in Wooster, Ohio.8 When he was in high school in Wooster he was conscious that he was the only Mennonite in his class, and Wooster he was conscious that he was the only Mennonite in his class, and that his principal was a Presbyterian (ex-Mennonite) pacifist. He debated that his principal was a Presbyterian (ex-Mennonite) pacifist. He debated the issue of pacifism on the high school debating team. In the summer of the issue of pacifism on the high school debating team. In the summer of 1948 Yoder traveled from eastern Iowa to western Pennsylvania on a “peace 1948 Yoder traveled from eastern Iowa to western Pennsylvania on a “peace team,” speaking about peacemaking in Mennonite churches and camps. This team,” speaking about peacemaking in Mennonite churches and camps. This He Came Preaching Peace 67 He Came Preaching Peace 67 gave him experience in speaking about peace and exposure to a broader range gave him experience in speaking about peace and exposure to a broader range of Mennonites. of Mennonites. On 1 April 1949 Yoder arrived in France to begin a Mennonite Central On 1 April 1949 Yoder arrived in France to begin a Mennonite Central Committee assignment, initially overseeing a network of children’s homes. Committee assignment, initially overseeing a network of children’s homes. By 1952 he was involved in conferences about pacifism in Europe. Albert J. By 1952 he was involved in conferences about pacifism in Europe. Albert J. Meyer highlights the significance of these encounters: “the Puidoux Meyer highlights the significance of these encounters: “the Puidoux theological conferences of the fifties and sixties were the first extended theological conferences of the fifties and sixties were the first extended theological conversations in over four hundred years between the Historic theological conversations in over four hundred years between the Historic Peace Churches . . . and the official churches of Central Europe.”9 Yoder Peace Churches . . . and the official churches of Central Europe.”9 Yoder played a central role in these events, delivering significant lectures at most played a central role in these events, delivering significant lectures at most of them.10 During his last three years in Europe he was a member of the of them.10 During his last three years in Europe he was a member of the ecumenical committee of the Deutscher Evangelischer Kirchentag and the ecumenical committee of the Deutscher Evangelischer Kirchentag and the Europe Council of the International Fellowship of Reconciliation. He also Europe Council of the International Fellowship of Reconciliation. He also wrote his first of many essays on ecumenism while in Europe.11 wrote his first of many essays on ecumenism while in Europe.11 While in Europe Yoder also pursued graduate studies, receiving a Dr. While in Europe Yoder also pursued graduate studies, receiving a Dr. Theol. from the University of Basel. He studied with a number of the Theol. from the University of Basel. He studied with a number of the luminaries there, including Walter Eichrodt and Walter Baumgartner in Old luminaries there, including Walter Eichrodt and Walter Baumgartner in Old Testament, Oscar Cullman in New Testament, Karl Jaspers in philosophy, Testament, Oscar Cullman in New Testament, Karl Jaspers in philosophy, and Karl Barth in dogmatics. Under the supervision of Ernst Staehelin he and Karl Barth in dogmatics. Under the supervision of Ernst Staehelin he wrote his doctoral thesis (and a subsequent volume) on the disputations wrote his doctoral thesis (and a subsequent volume) on the disputations between the magisterial Reformers and the Anabaptists in early sixteenth- between the magisterial Reformers and the Anabaptists in early sixteenth- century Switzerland.12 He finished those studies in 1957 and returned to the century Switzerland.12 He finished those studies in 1957 and returned to the United States, where from 1959 to 1965 he worked full-time as an United States, where from 1959 to 1965 he worked full-time as an administrative assistant at the Mennonite Board of Missions. From the administrative assistant at the Mennonite Board of Missions. From the beginning of his tenure there he initiated contacts with Evangelical leaders, beginning of his tenure there he initiated contacts with Evangelical leaders, the National Association of Evangelicals, and the National Council of the National Association of Evangelicals, and the National Council of Churches. For nine years, beginning in 1960, he had several official roles Churches. For nine years, beginning in 1960, he had several official roles with the NCC and for more than twenty years, beginning in 1963, he worked with the NCC and for more than twenty years, beginning in 1963, he worked in various capacities with the World Council of Churches. Not all these in various capacities with the World Council of Churches. Not all these responsibilities had to do with peace, but we can be relatively certain that responsibilities had to do with peace, but we can be relatively certain that when Yoder was speaking of evangelism or missions within these contexts, when Yoder was speaking of evangelism or missions within these contexts, matters related to peace arose and were often central. Recall that this was a matters related to peace arose and were often central. Recall that this was a time when he would have been hard pressed to get much Mennonite support time when he would have been hard pressed to get much Mennonite support for what he was doing ecumenically. for what he was doing ecumenically. Yoder was a part-time instructor for Mennonite Biblical Seminary from Yoder was a part-time instructor for Mennonite Biblical Seminary from 1960 to 1965. Beginning in 1965 he became an associate consultant with the 1960 to 1965. Beginning in 1965 he became an associate consultant with the 68 The Conrad Grebel Review 68 The Conrad Grebel Review

Mission Board (1965-1970) and a full-time professor with Goshen Biblical Mission Board (1965-1970) and a full-time professor with Goshen Biblical Seminary (1965-1977). Beginning with the autumn of 1977 he became a Seminary (1965-1977). Beginning with the autumn of 1977 he became a full-time professor at the University of Notre Dame, with Goshen Biblical full-time professor at the University of Notre Dame, with Goshen Biblical Seminary buying a quarter of his time from Notre Dame until the spring of Seminary buying a quarter of his time from Notre Dame until the spring of 1984.13 In 1973 Yoder was already chair of the program in nonviolence at 1984.13 In 1973 Yoder was already chair of the program in nonviolence at Notre Dame as well as (starting in 1986) a Fellow of the Joan Kroc Institute Notre Dame as well as (starting in 1986) a Fellow of the Joan Kroc Institute for International Peace Studies. As a Fellow of the Peace Institute he gave for International Peace Studies. As a Fellow of the Peace Institute he gave lectures and wrote occasional papers.14 While at Notre Dame he regularly lectures and wrote occasional papers.14 While at Notre Dame he regularly taught two undergraduate courses on issues related to war and peace. He taught two undergraduate courses on issues related to war and peace. He also regularly taught two graduate-level courses related to peacemaking. also regularly taught two graduate-level courses related to peacemaking. Eleven times he was the team coordinator for an interdisciplinary course on Eleven times he was the team coordinator for an interdisciplinary course on “The Legality and Morality of War.” In addition, he coordinated a multi- “The Legality and Morality of War.” In addition, he coordinated a multi- departmental course that was offered twice on the Catholic Bishops’ Pastoral departmental course that was offered twice on the Catholic Bishops’ Pastoral letter, The Challenge of Peace.15 letter, The Challenge of Peace.15 Over the years Yoder conducted lecture tours in some twenty countries Over the years Yoder conducted lecture tours in some twenty countries in Latin America, Asia, and Western Europe, as well as in South Africa, in Latin America, Asia, and Western Europe, as well as in South Africa, Poland, and Australia. Of course, this is to say nothing of the many speaking Poland, and Australia. Of course, this is to say nothing of the many speaking engagements he gladly accepted in the U.S.–from conservative Evangelical engagements he gladly accepted in the U.S.–from conservative Evangelical audiences to liberal Protestant, from mainstream Catholic to fringe, radical audiences to liberal Protestant, from mainstream Catholic to fringe, radical Catholic, from religious and non-religious, and from pacifist and non-pacifist. Catholic, from religious and non-religious, and from pacifist and non-pacifist. It appears that Yoder’s only criteria for accepting invitations were his It appears that Yoder’s only criteria for accepting invitations were his availability and whether he believed he might have something to contribute availability and whether he believed he might have something to contribute to a conversation. to a conversation.

Cultural engagement Cultural engagement

What would it mean to say that Yoder was sectarian or against engaging the What would it mean to say that Yoder was sectarian or against engaging the larger culture? In 1943, when he was a high school sophomore, he already larger culture? In 1943, when he was a high school sophomore, he already knew he did not want to go to Goshen College, his parents’ college. After knew he did not want to go to Goshen College, his parents’ college. After the relative diversity of Wooster High School he thought that the ethnic the relative diversity of Wooster High School he thought that the ethnic Mennonite world at Goshen would be too confining. He had secured Mennonite world at Goshen would be too confining. He had secured acceptance and scholarships in special programs at the University of Chicago acceptance and scholarships in special programs at the University of Chicago and St. John’s College in Annapolis, Maryland–programs that would allow and St. John’s College in Annapolis, Maryland–programs that would allow him to begin study after only two years of high school. However, he respected him to begin study after only two years of high school. However, he respected his parents and submitted to their strong desires, determining to stay at Goshen his parents and submitted to their strong desires, determining to stay at Goshen He Came Preaching Peace 69 He Came Preaching Peace 69 only two years. Because of his great intellectual abilities and through creative only two years. Because of his great intellectual abilities and through creative means he managed to graduate in two years, in 1947. means he managed to graduate in two years, in 1947. If you were a Mennonite in 1947 and wanted to engage the culture and If you were a Mennonite in 1947 and wanted to engage the culture and gain cross-cultural experience, one of the more obvious ways to do that was gain cross-cultural experience, one of the more obvious ways to do that was to work overseas. That was exactly what Yoder did. First he helped escort a to work overseas. That was exactly what Yoder did. First he helped escort a shipload of horses to Poland that summer. Then in April of 1949 he arrived shipload of horses to Poland that summer. Then in April of 1949 he arrived in France to work for the Mennonite Central Committee. For the next five in France to work for the Mennonite Central Committee. For the next five years he oversaw the transformation of the relief program there from being years he oversaw the transformation of the relief program there from being one of primarily feeding people to having a network of children’s homes, one of primarily feeding people to having a network of children’s homes, based “on the notion that stranded children are the people most in need of based “on the notion that stranded children are the people most in need of being fed and the best way to feed them is also to house them.”16 being fed and the best way to feed them is also to house them.”16 While a full-time student at the University of Basel (1954-1957), Yoder While a full-time student at the University of Basel (1954-1957), Yoder oversaw the Mennonite Board of Missions relief program that had begun in oversaw the Mennonite Board of Missions relief program that had begun in Algeria in response to the earthquake there in 1954. He wrote a series of five Algeria in response to the earthquake there in 1954. He wrote a series of five articles about his experiences in Algeria, reflecting on Islam, the war, and articles about his experiences in Algeria, reflecting on Islam, the war, and the relief efforts.17 Additionally, during this same period, he was engaged in the relief efforts.17 Additionally, during this same period, he was engaged in ecumenical dialogues about peace. ecumenical dialogues about peace. Much has been written about the “Concern” group that grew out of Much has been written about the “Concern” group that grew out of the gathering of some Mennonites who were doing graduate studies in the gathering of some Mennonites who were doing graduate studies in Europe.18 This group began a pamphlet series in 1954, produced, as its editorial Europe.18 This group began a pamphlet series in 1954, produced, as its editorial note stated, “for a strengthening of prophetic Christian faith and conduct.”19 note stated, “for a strengthening of prophetic Christian faith and conduct.”19 Yoder contributed significantly more to the journal than any other single Yoder contributed significantly more to the journal than any other single person. The pamphlet series may appear rather insular now; 1998 is not 1954. person. The pamphlet series may appear rather insular now; 1998 is not 1954. Anyone reading through Yoder’s many contributions to Concern between Anyone reading through Yoder’s many contributions to Concern between 1954 and 1971 would see that he was attempting to call Mennonites to take 1954 and 1971 would see that he was attempting to call Mennonites to take their own Anabaptist heritage seriously in order to better engage the larger their own Anabaptist heritage seriously in order to better engage the larger religious and secular worlds. religious and secular worlds. Additionally, it was during his time in Europe that he was, as an Additionally, it was during his time in Europe that he was, as an academic, articulating what it meant to engage the larger world in relation to academic, articulating what it meant to engage the larger world in relation to peace. He wrote essays about Karl Barth and Reinhold Niebuhr, two of the peace. He wrote essays about Karl Barth and Reinhold Niebuhr, two of the major theological voices of the day who had addressed the question of major theological voices of the day who had addressed the question of violence.20 He also made his first efforts at formulating a theological rationale violence.20 He also made his first efforts at formulating a theological rationale for why Christians should be actively involved in the world, something he for why Christians should be actively involved in the world, something he would continue to write about for the rest of his life.21 would continue to write about for the rest of his life.21 After he returned to the U. S. in the late 1950s, Yoder first worked as After he returned to the U. S. in the late 1950s, Yoder first worked as administrative assistant for Mennonite Board of Missions. However, for most administrative assistant for Mennonite Board of Missions. However, for most 70 The Conrad Grebel Review 70 The Conrad Grebel Review

of the rest of his life he was an academic. He had early in his career taught a of the rest of his life he was an academic. He had early in his career taught a variety of courses, including New Testament Greek, Systematic Theology, variety of courses, including New Testament Greek, Systematic Theology, and Modern Theology. However, partly because he was so good at articulating and Modern Theology. However, partly because he was so good at articulating the grounds and implications of pacifism and partly because of the wide the grounds and implications of pacifism and partly because of the wide influence of The Politics of Jesus, first published in 1972, he became the influence of The Politics of Jesus, first published in 1972, he became the chief spokesman for Christian pacifism in the world. Henceforward, more of chief spokesman for Christian pacifism in the world. Henceforward, more of his time was given to this issue than anything else. his time was given to this issue than anything else.

“John Yoder inspired a whole generation” “John Yoder inspired a whole generation”

What would it mean to accuse Yoder of not being ecumenical enough? Most What would it mean to accuse Yoder of not being ecumenical enough? Most would grant, surely, that in the Mennonite world of the 1950s and 1960s would grant, surely, that in the Mennonite world of the 1950s and 1960s Yoder’s pro-active engagement with virtually any Christians willing to Yoder’s pro-active engagement with virtually any Christians willing to dialogue was progressive. And I think many would also grant that his dialogue was progressive. And I think many would also grant that his continuous, extensive ecumenical dialogue until he died is, on some levels, continuous, extensive ecumenical dialogue until he died is, on some levels, admirable. So, why would some accuse him of not being ecumenical enough? admirable. So, why would some accuse him of not being ecumenical enough? Three things are often meant by this accusation: (1) that he didn’t engage in Three things are often meant by this accusation: (1) that he didn’t engage in enough inter-faith dialogue; (2) that his style of ecumenical engagement was enough inter-faith dialogue; (2) that his style of ecumenical engagement was wrong; (3) that his theology was inadequately ecumenical. wrong; (3) that his theology was inadequately ecumenical. (1) On inter-faith dialogue: In the 1990s, for some, it is not enough to (1) On inter-faith dialogue: In the 1990s, for some, it is not enough to cast as wide a net as possible within the Christian world; one is only truly cast as wide a net as possible within the Christian world; one is only truly broad enough if one is engaged in inter-faith or faith-nonfaith dialogue. I broad enough if one is engaged in inter-faith or faith-nonfaith dialogue. I offer three points in response. First, what Mennonite has influenced or offer three points in response. First, what Mennonite has influenced or engaged a broader range of Christians than John Yoder? Second, Yoder, on a engaged a broader range of Christians than John Yoder? Second, Yoder, on a theoretical level, was open to inter-faith dialogue.22 In fact, he was engaged theoretical level, was open to inter-faith dialogue.22 In fact, he was engaged in a serious dialogue with Judaism over a significant period of time.23 That in a serious dialogue with Judaism over a significant period of time.23 That he did not engage more fully with other faiths was, I imagine, more because he did not engage more fully with other faiths was, I imagine, more because of a lack of invitations rather than unwillingness. Third, to deal adequately of a lack of invitations rather than unwillingness. Third, to deal adequately with this issue, consider his writings on the subject he gave the most attention with this issue, consider his writings on the subject he gave the most attention to, namely violence. Here he quite deliberately framed arguments that would to, namely violence. Here he quite deliberately framed arguments that would appeal to generally religious people as well as Christians, and non-religious appeal to generally religious people as well as Christians, and non-religious people as well as religious.24 How is this a refusal to engage in inter-faith people as well as religious.24 How is this a refusal to engage in inter-faith dialogue? Yoder was not a systematician. So, he did not write about doctrine. dialogue? Yoder was not a systematician. So, he did not write about doctrine. His inter-faith dialogue focused on the topic about which he wrote most His inter-faith dialogue focused on the topic about which he wrote most often in general, the ethics of using violence. often in general, the ethics of using violence. He Came Preaching Peace 71 He Came Preaching Peace 71

(2) On his style of ecumenical engagement: Yoder could be quite (2) On his style of ecumenical engagement: Yoder could be quite generous, ecumenically.25 However, because of his deep convictions generous, ecumenically.25 However, because of his deep convictions (combined with his peculiar personality), he could sometimes be overbearing. (combined with his peculiar personality), he could sometimes be overbearing. But, aside from his own personal style, his theory about ecumenical relations, But, aside from his own personal style, his theory about ecumenical relations, developed very early, had great wisdom. First, he believed that it was the developed very early, had great wisdom. First, he believed that it was the responsibility of Christians to call other Christians to faithfulness.26 Second, responsibility of Christians to call other Christians to faithfulness.26 Second, he believed that all Christians need to realize that “we,” whoever that we is, he believed that all Christians need to realize that “we,” whoever that we is, have “something to learn [from others] just as surely as we have something have “something to learn [from others] just as surely as we have something to teach.”27 And, third, he believed that Christians should not break off to teach.”27 And, third, he believed that Christians should not break off fellowship. “If there is to be a breach in fellowship between us, that breach fellowship. “If there is to be a breach in fellowship between us, that breach in fellowship cannot be at our initiative. If the fellow Christian with whom in fellowship cannot be at our initiative. If the fellow Christian with whom we discuss is willing to ‘return the compliment,’ and to lay upon us, according we discuss is willing to ‘return the compliment,’ and to lay upon us, according to his convictions, the claims which Christ lays upon His disciples, we must to his convictions, the claims which Christ lays upon His disciples, we must converse with him.”28 Yoder demonstrated, through his often thankless converse with him.”28 Yoder demonstrated, through his often thankless ecumenical engagement that he did, for more than forty years, exercise ecumenical engagement that he did, for more than forty years, exercise considerable “ecumenical patience.” considerable “ecumenical patience.” (3) On his theology as inadequately ecumenical: Of course, some critics (3) On his theology as inadequately ecumenical: Of course, some critics simply don’t like Yoder’s theology. That is their prerogative. However, we simply don’t like Yoder’s theology. That is their prerogative. However, we must be clear about several things. Yoder attempted quite carefully to craft must be clear about several things. Yoder attempted quite carefully to craft The Politics of Jesus so that it would reach a large audience. The book’s The Politics of Jesus so that it would reach a large audience. The book’s wide influence would suggest both that his goal was achieved and that the wide influence would suggest both that his goal was achieved and that the book was fairly broadly ecumenical.29 Yoder could write such a volume partly book was fairly broadly ecumenical.29 Yoder could write such a volume partly because his own thought was, in the main, orthodox. I would argue that such because his own thought was, in the main, orthodox. I would argue that such orthodoxy is more broadly ecumenical (and catholic and evangelical) than orthodoxy is more broadly ecumenical (and catholic and evangelical) than many alternatives some find more attractive. But Yoder did not dismiss out many alternatives some find more attractive. But Yoder did not dismiss out of hand alternative ways of construing theology. However much he might of hand alternative ways of construing theology. However much he might have disagreed about this or that position, he was often quite generous in his have disagreed about this or that position, he was often quite generous in his assessments of the positions of others. assessments of the positions of others. Why would some accuse Yoder of being sectarian? Again, three issues: Why would some accuse Yoder of being sectarian? Again, three issues: (1) his refusal to justify the use of violence; (2) his theology, especially in (1) his refusal to justify the use of violence; (2) his theology, especially in relation to church and world distinctions, is construed by many to be inherently relation to church and world distinctions, is construed by many to be inherently sectarian; (3) he did not wrestle enough with the ambiguities of situations. sectarian; (3) he did not wrestle enough with the ambiguities of situations. Agonizing was not a significant part of his approach to dealing with Agonizing was not a significant part of his approach to dealing with complicated situations of violence and injustice. In response, I suggest the complicated situations of violence and injustice. In response, I suggest the following points: following points: 72 The Conrad Grebel Review 72 The Conrad Grebel Review

(1) I hope Yoder’s refusal to justify the use of violence is not a reason (1) I hope Yoder’s refusal to justify the use of violence is not a reason why Mennonites sometimes think he is sectarian. However, note that Yoder, why Mennonites sometimes think he is sectarian. However, note that Yoder, through a large volume of writings, made it very clear that he could distinguish through a large volume of writings, made it very clear that he could distinguish between varying degrees of violence and injustice. In his own way of between varying degrees of violence and injustice. In his own way of contributing to the conversation, he wanted to witness that there would be contributing to the conversation, he wanted to witness that there would be less violence rather than more and less injustice rather than more. less violence rather than more and less injustice rather than more. (2) I cannot deal adequately here with the critique of Yoder’s views on (2) I cannot deal adequately here with the critique of Yoder’s views on church and world. The proof, as they say, is in the pudding. Yoder’s writings church and world. The proof, as they say, is in the pudding. Yoder’s writings do not lend themselves to the caricaturing of his position that is frequent in do not lend themselves to the caricaturing of his position that is frequent in this regard. Yes, he believed that it was biblical and had theological integrity this regard. Yes, he believed that it was biblical and had theological integrity to posit the church as central in what God is about in the world. But that did to posit the church as central in what God is about in the world. But that did not, for him, preclude a variety of responsible actions in the world on the not, for him, preclude a variety of responsible actions in the world on the part of Christians.30 part of Christians.30 (3) At least as revealed to others, Yoder certainly did not agonize much (3) At least as revealed to others, Yoder certainly did not agonize much over issues.31 That is who he was. We each have different gifts. One of Yoder’s over issues.31 That is who he was. We each have different gifts. One of Yoder’s gifts to the church was, without question, an incredible ability to bring gifts to the church was, without question, an incredible ability to bring intellectual concentration and analytical power to issues. However, he did, intellectual concentration and analytical power to issues. However, he did, in his own intellectual way, wrestle with the ambiguities of situations.32 in his own intellectual way, wrestle with the ambiguities of situations.32 Perhaps some would only be assured of the genuineness of his agonizing if Perhaps some would only be assured of the genuineness of his agonizing if he abandoned his theology or his commitment to nonviolence. But that is he abandoned his theology or his commitment to nonviolence. But that is hardly fair. His lack of intellectual agonizing does not mean that he never hardly fair. His lack of intellectual agonizing does not mean that he never felt the agony of others. felt the agony of others. Though many may be unaware of it, Yoder did sometimes feel the Though many may be unaware of it, Yoder did sometimes feel the pain suffered by others. In early May of this year I received a copy of an e- pain suffered by others. In early May of this year I received a copy of an e- mail containing his daughter Becky’s reflections on the brutal murder of mail containing his daughter Becky’s reflections on the brutal murder of Monsignor Juan Gerardi, who headed the Guatemalan Catholic Human Rights Monsignor Juan Gerardi, who headed the Guatemalan Catholic Human Rights project. Becky was in Guatemala at the time of the murder. She wrote: “When project. Becky was in Guatemala at the time of the murder. She wrote: “When I first heard of this death I felt a real twinge of missing Daddy. I knew that if I first heard of this death I felt a real twinge of missing Daddy. I knew that if he had been there I could have e-mailed him and he would have known of he had been there I could have e-mailed him and he would have known of Gerardi, understood the situation, and felt pain–I have never seen him as Gerardi, understood the situation, and felt pain–I have never seen him as moved as when he has talked about the witness and deaths of persons in moved as when he has talked about the witness and deaths of persons in situations like these. When I ran out the door to the procession I grabbed the situations like these. When I ran out the door to the procession I grabbed the only candle we have. But when I got there I realized that it was wonderful to only candle we have. But when I got there I realized that it was wonderful to have that candle, because it was the candle from Daddy’s funeral. So he have that candle, because it was the candle from Daddy’s funeral. So he walked with us too.”33 Strange reflections, these, from the daughter of a walked with us too.”33 Strange reflections, these, from the daughter of a sectarian. But then I cannot imagine that Becky Yoder Neufeld would think sectarian. But then I cannot imagine that Becky Yoder Neufeld would think He Came Preaching Peace 73 He Came Preaching Peace 73 of her father as a sectarian, nor that she would think that her desire to be in of her father as a sectarian, nor that she would think that her desire to be in Guatemala or care about the murder of human rights activists is unrelated to Guatemala or care about the murder of human rights activists is unrelated to who her father was, what he wrote, or what he cared about. who her father was, what he wrote, or what he cared about. I imagine Yoder would not have allowed himself to speak with pride I imagine Yoder would not have allowed himself to speak with pride of his daughter Becky. At the same time, I can well imagine that if Becky had of his daughter Becky. At the same time, I can well imagine that if Becky had e-mailed him he would have been moved and would have shared her e-mailed him he would have been moved and would have shared her description of the witness of Juan Gerardi with his many friends around the description of the witness of Juan Gerardi with his many friends around the world. Because he cared and because “he came preaching peace.” world. Because he cared and because “he came preaching peace.”

The title of this essay was inspired by the title of one of Yoder’s books, The title of this essay was inspired by the title of one of Yoder’s books, which in turn was inspired by a verse from Ephesians.34 The verse reads: “So which in turn was inspired by a verse from Ephesians.34 The verse reads: “So he came and proclaimed peace to you who were far off and peace to those he came and proclaimed peace to you who were far off and peace to those who were near” (Eph. 2.17, NRSV). It is important to remember that Yoder who were near” (Eph. 2.17, NRSV). It is important to remember that Yoder was not only concerned about proclaiming peace “to you who were far off,” was not only concerned about proclaiming peace “to you who were far off,” he was also proclaiming peace “to those who were near,” to other Mennonites. he was also proclaiming peace “to those who were near,” to other Mennonites. For fifty years he labored among us. As Jim Wallis has said, “John Yoder For fifty years he labored among us. As Jim Wallis has said, “John Yoder inspired a whole generation of Christians to follow the way of Jesus into inspired a whole generation of Christians to follow the way of Jesus into social action and peacemaking.”35 That “generation” includes Mennonites, social action and peacemaking.”35 That “generation” includes Mennonites, some of us converts to the Mennonite tradition largely because of him. Thank some of us converts to the Mennonite tradition largely because of him. Thank God for this inspiration. We still need to heed Stanley Hauerwas’s words, God for this inspiration. We still need to heed Stanley Hauerwas’s words, uttered twenty-five years ago: uttered twenty-five years ago:

An attempt to treat pacifism in a serious and disciplined way An attempt to treat pacifism in a serious and disciplined way is particularly important today when many people are is particularly important today when many people are emotionally predisposed to make vague commitments to the emotionally predisposed to make vague commitments to the cause of peace. If emotional decisions are not refined by cause of peace. If emotional decisions are not refined by intellectual expression, they can be too easily transferred to intellectual expression, they can be too easily transferred to the next good cause, which may entail violence for its the next good cause, which may entail violence for its success. Further, if this kind of pacifism is to be saved from success. Further, if this kind of pacifism is to be saved from the perversities of innocence that too often invite aggression the perversities of innocence that too often invite aggression or acquiescence to evil, it will need to be based on a more or acquiescence to evil, it will need to be based on a more substantive ground than it now possesses. There is no better substantive ground than it now possesses. There is no better school to go to for such training than the pacifism of John school to go to for such training than the pacifism of John Yoder.36 Yoder.36 74 The Conrad Grebel Review 74 The Conrad Grebel Review

I believe the above statement is at least as true today as when first written. It I believe the above statement is at least as true today as when first written. It would be both a tragedy–and a profound mistake–to ignore the ongoing would be both a tragedy–and a profound mistake–to ignore the ongoing powerful witness of John Howard Yoder to what it means to be Christian, to powerful witness of John Howard Yoder to what it means to be Christian, to what it means to be Mennonite. And it would be a tragedy to ignore his what it means to be Mennonite. And it would be a tragedy to ignore his voluminous attempts to make Christian pacifism as intelligible to as many voluminous attempts to make Christian pacifism as intelligible to as many different groups of people (especially, though not exclusively, to Christian different groups of people (especially, though not exclusively, to Christian groups) as possible. Yoder calls us to be followers of Jesus, to engage in “the groups) as possible. Yoder calls us to be followers of Jesus, to engage in “the politics of Jesus,” so that, as “the priestly kingdom” we may witness to the politics of Jesus,” so that, as “the priestly kingdom” we may witness to the Gospel and work for justice and for the lessening of violence wherever and Gospel and work for justice and for the lessening of violence wherever and whenever it may appear. whenever it may appear.

Notes Notes

1Walter Wink, The Powers That Be (New York: Doubleday, 1998), 204. 1Walter Wink, The Powers That Be (New York: Doubleday, 1998), 204. 2Jim Wallis, “Lives of Peacemaking,” Sojourners 27 (March-April 1998): 8. 2Jim Wallis, “Lives of Peacemaking,” Sojourners 27 (March-April 1998): 8. 3Drew Christiansen, S. J., “A Roman Catholic Response,” in John Howard Yoder, ed., When 3Drew Christiansen, S. J., “A Roman Catholic Response,” in John Howard Yoder, ed., When War Is Unjust, rev. ed. (Maryknoll: Orbis Books, 1996), 102. War Is Unjust, rev. ed. (Maryknoll: Orbis Books, 1996), 102.

4Wilfried Warneck, “John Howard Yoder and the Peace Church Movement in Europe,” 4Wilfried Warneck, “John Howard Yoder and the Peace Church Movement in Europe,” Church and Peace, a publication of a European ecumenical network of peace churches and Church and Peace, a publication of a European ecumenical network of peace churches and peace church-oriented congregations, communities, and service agencies, (Spring/Summer peace church-oriented congregations, communities, and service agencies, (Spring/Summer 1998): 30. 1998): 30.

5For a list of writings on other topics see Mark Thiessen Nation, A Comprehensive 5For a list of writings on other topics see Mark Thiessen Nation, A Comprehensive Bibliography of the Writings of John Howard Yoder (Goshen, IN: Mennonite Historical Bibliography of the Writings of John Howard Yoder (Goshen, IN: Mennonite Historical Society, 1997) and “A Supplement to ‘A Comprehensive Bibliography,’” in Stanley Society, 1997) and “A Supplement to ‘A Comprehensive Bibliography,’” in Stanley Hauerwas, Harry Huebner, and Mark Thiessen Nation, eds., The Wisdom of the Cross: Essays Hauerwas, Harry Huebner, and Mark Thiessen Nation, eds., The Wisdom of the Cross: Essays in Honor of John Howard Yoder (Grand Rapids, MI: Eerdmans, 1999). in Honor of John Howard Yoder (Grand Rapids, MI: Eerdmans, 1999).

6For two older essays that still provide good overviews of Yoder’s peace theology see Stanley 6For two older essays that still provide good overviews of Yoder’s peace theology see Stanley Hauerwas, “Messianic Pacifism: Non-resistance as a Defense of a Good and Just Social Hauerwas, “Messianic Pacifism: Non-resistance as a Defense of a Good and Just Social Order,” Worldview 16 (June 1973): 29-33; Stanley Hauerwas, “The Nonresistant Church: The Order,” Worldview 16 (June 1973): 29-33; Stanley Hauerwas, “The Nonresistant Church: The Theological Ethics of John Howard Yoder,” a chapter in Vision and Virtue (Notre Dame, IN: Theological Ethics of John Howard Yoder,” a chapter in Vision and Virtue (Notre Dame, IN: University of Notre Dame Press, 1974), 197-221. University of Notre Dame Press, 1974), 197-221.

7For the biographical information that follows I am chiefly indebted to two CVs for John 7For the biographical information that follows I am chiefly indebted to two CVs for John Yoder (one compiled by me, with Yoder’s assistance; the other by Yoder); an untitled Yoder (one compiled by me, with Yoder’s assistance; the other by Yoder); an untitled transcript of a 1980 autobiographical tape made by Yoder for James Wm. McClendon, Jr. and transcript of a 1980 autobiographical tape made by Yoder for James Wm. McClendon, Jr. and Karen Lebacqz; a June 12, 1991 interview with Yoder by the author; and a July 14, 1991, Karen Lebacqz; a June 12, 1991 interview with Yoder by the author; and a July 14, 1991, He Came Preaching Peace 75 He Came Preaching Peace 75 supplement to that interview, given to the author by Yoder. supplement to that interview, given to the author by Yoder.

8The Fellowship of Reconciliation is an international, broad-based, religious pacifist 8The Fellowship of Reconciliation is an international, broad-based, religious pacifist organization with local chapters. organization with local chapters.

9Albert J. Meyer, “Mennonites,” in On Earth Peace: Discussions on War/Peace Issues 9Albert J. Meyer, “Mennonites,” in On Earth Peace: Discussions on War/Peace Issues Between Friends, Mennonites, Brethren and European Churches, 1935-1975, ed. Donald F. Between Friends, Mennonites, Brethren and European Churches, 1935-1975, ed. Donald F. Durnbaugh (Elgin, IL: The Brethren Press, 1978), 14. Durnbaugh (Elgin, IL: The Brethren Press, 1978), 14. 10See the appropriate sections of Durnbaugh, On Earth Peace. 10See the appropriate sections of Durnbaugh, On Earth Peace.

11This became the booklet The Ecumenical Movement and the Faithful Church (Scottdale, PA: 11This became the booklet The Ecumenical Movement and the Faithful Church (Scottdale, PA: Herald Press, 1958). Herald Press, 1958). 12See Yoder Bibliography, 20, 24. 12See Yoder Bibliography, 20, 24. 13He had taught an occasional course at Notre Dame since the fall of 1967. 13He had taught an occasional course at Notre Dame since the fall of 1967. 14See Yoder Bibliography, especially unpublished listings 1990-1996. 14See Yoder Bibliography, especially unpublished listings 1990-1996.

15National Conference of Catholic Bishops, The Challenge of Peace: God’s Promise and Our 15National Conference of Catholic Bishops, The Challenge of Peace: God’s Promise and Our Response (Washington: United States Catholic Conference, 1983). Response (Washington: United States Catholic Conference, 1983). 16Yoder, “1980 Autobiography,” 11. 16Yoder, “1980 Autobiography,” 11. 17See Bibliography. 17See Bibliography. 18See The Conrad Grebel Review 8 (Spring 1990). 18See The Conrad Grebel Review 8 (Spring 1990). 19Concern 1 (June 1954), inside front cover. 19Concern 1 (June 1954), inside front cover.

20John Howard Yoder, “Reinhold Niebuhr and Christian Pacifism,” The Mennonite Quarterly 20John Howard Yoder, “Reinhold Niebuhr and Christian Pacifism,” The Mennonite Quarterly Review 29 (April 1955): 101-117 (original pamphlet, 1954); John Howard Yoder, Karl Barth Review 29 (April 1955): 101-117 (original pamphlet, 1954); John Howard Yoder, Karl Barth and the Problem of War (Nashville, TN: Abingdon Press, 1970), greatly expanded from a and the Problem of War (Nashville, TN: Abingdon Press, 1970), greatly expanded from a 1954 essay. 1954 essay.

21John Howard Yoder, The Christian Witness to the State (Eugene, OR: Wipf & Stock, 1997), 21John Howard Yoder, The Christian Witness to the State (Eugene, OR: Wipf & Stock, 1997), reprint of Faith and Life Press 1964/1977 book; re-working of lectures from the mid-1950s. reprint of Faith and Life Press 1964/1977 book; re-working of lectures from the mid-1950s.

22See John Howard Yoder, “The Disavowal of Constantine: An Alternative Perspective on 22See John Howard Yoder, “The Disavowal of Constantine: An Alternative Perspective on Interfaith Dialogue,” in The Royal Priesthood, Michael G. Cartwright, ed. (Grand Rapids, MI: Interfaith Dialogue,” in The Royal Priesthood, Michael G. Cartwright, ed. (Grand Rapids, MI: Eerdmans, 1994), 242-61. Eerdmans, 1994), 242-61.

23Yoder carried on a long-time correspondence with Rabbi and Professor Steven S. 23Yoder carried on a long-time correspondence with Rabbi and Professor Steven S. Schwarzschild (and probably other Jewish scholars I am unaware of). See Yoder, “The Schwarzschild (and probably other Jewish scholars I am unaware of). See Yoder, “The Nonviolence of Rabbinic Judaism,” in his Christian Attitudes to War, Peace, and Revolution: Nonviolence of Rabbinic Judaism,” in his Christian Attitudes to War, Peace, and Revolution: A Companion to Bainton (Elkhart, IN: Co-op Bookstore, 1983–now available, photocopied, A Companion to Bainton (Elkhart, IN: Co-op Bookstore, 1983–now available, photocopied, from Cokesbury Bookstore, Duke University); Yoder, “The Jewish Christian Schism from Cokesbury Bookstore, Duke University); Yoder, “The Jewish Christian Schism Revisited: A Bundle of Old Essays” (Shalom Desktop Publication, 1996). Revisited: A Bundle of Old Essays” (Shalom Desktop Publication, 1996).

24I think many have not fully appreciated the ecumenical and, even, inter-faith dimensions of 24I think many have not fully appreciated the ecumenical and, even, inter-faith dimensions of 76 The Conrad Grebel Review 76 The Conrad Grebel Review

Yoder’s Nevertheless. He is clearly able to appreciate various arguments for pacifism. See Yoder’s Nevertheless. He is clearly able to appreciate various arguments for pacifism. See Nevertheless, rev. ed. (Scottdale, PA: Herald Press, 1992). Also see his When War Is Unjust, Nevertheless, rev. ed. (Scottdale, PA: Herald Press, 1992). Also see his When War Is Unjust, rev. ed. (Maryknoll: Orbis Books, 1996), including his list of most of his other published rev. ed. (Maryknoll: Orbis Books, 1996), including his list of most of his other published writings on the just war tradition, 167-168. writings on the just war tradition, 167-168. 25Again one could point to Nevertheless. 25Again one could point to Nevertheless.

26Of course this begs the question of what faithfulness is. But each dialogue partner has some 26Of course this begs the question of what faithfulness is. But each dialogue partner has some notion of what it is, and it is to that faithfulness that they call others. notion of what it is, and it is to that faithfulness that they call others. 27Yoder, “The Ecumenical Movement and the Faithful Church,” 37. 27Yoder, “The Ecumenical Movement and the Faithful Church,” 37. 28Ibid., 36. 28Ibid., 36. 29The first edition of The Politics of Jesus sold over 75,000 copies. It has been (and continues 29The first edition of The Politics of Jesus sold over 75,000 copies. It has been (and continues to be) adopted as a textbook in a wide variety of classes representing a range of seminaries. In to be) adopted as a textbook in a wide variety of classes representing a range of seminaries. In a recent chapter on “Formative Christian Moral Thinkers” of the twentieth century, Philip a recent chapter on “Formative Christian Moral Thinkers” of the twentieth century, Philip Wogaman entitles one section, “John Howard Yoder and the ‘Politics of Jesus.’” See J. Philip Wogaman entitles one section, “John Howard Yoder and the ‘Politics of Jesus.’” See J. Philip Wogaman, Christian Ethics: A Historical Introduction (Louisville, KY: Westminster/John Wogaman, Christian Ethics: A Historical Introduction (Louisville, KY: Westminster/John Knox Press, 1993), 233-35. Knox Press, 1993), 233-35.

30See, e.g., Yoder, The Christian Witness to the State and For the Nations (Grand Rapids, MI: 30See, e.g., Yoder, The Christian Witness to the State and For the Nations (Grand Rapids, MI: Eerdmans, 1997). Eerdmans, 1997).

31Some of Yoder’s friends who basically embrace his theology do agonize. The best known is 31Some of Yoder’s friends who basically embrace his theology do agonize. The best known is Stanley Hauerwas. Many who think Yoder may be sectarian are sure Hauerwas is. The best Stanley Hauerwas. Many who think Yoder may be sectarian are sure Hauerwas is. The best demonstration that Hauerwas is not sectarian is Arne Rasmusson’s The Church as Polis (Notre demonstration that Hauerwas is not sectarian is Arne Rasmusson’s The Church as Polis (Notre Dame, IN: University of Notre Dame Press, 1994). Some of Hauerwas’s (apparent) Dame, IN: University of Notre Dame Press, 1994). Some of Hauerwas’s (apparent) inconsistencies and overblown rhetoric are precisely because of his active engagement with inconsistencies and overblown rhetoric are precisely because of his active engagement with the culture and his great agonizing over what it means to be faithful Christians in a quite the culture and his great agonizing over what it means to be faithful Christians in a quite complicated world. What is not fair is to criticize Yoder for not agonizing (and being complicated world. What is not fair is to criticize Yoder for not agonizing (and being ruthlessly, passionlessly logical) and simultaneously to criticize Hauerwas for, more or less, ruthlessly, passionlessly logical) and simultaneously to criticize Hauerwas for, more or less, the opposite. They have jointly demonstrated that it is quite possible to hold their theology the opposite. They have jointly demonstrated that it is quite possible to hold their theology while having either style of engagement, either type of personality and intellectual mode. while having either style of engagement, either type of personality and intellectual mode.

32Among other things see Yoder, Karl Barth and the Problem of War; “‘Patience’ as Method in Moral 32Among other things see Yoder, Karl Barth and the Problem of War; “‘Patience’ as Method in Moral Reasoning: Is an Ethic of Discipleship ‘Absolute’?” in The Wisdom of the Cross; and “Exceptio Probat: Reasoning: Is an Ethic of Discipleship ‘Absolute’?” in The Wisdom of the Cross; and “Exceptio Probat: Emergency, Loopholes, Distress, Courage” (Shalom Desktop Publication, 1995). Emergency, Loopholes, Distress, Courage” (Shalom Desktop Publication, 1995). 33E-mail to me from Glen H. Stassen, May 6, 1998, containing an English translation of a 33E-mail to me from Glen H. Stassen, May 6, 1998, containing an English translation of a speech by Monsignor Juan Gerardi and Becky Yoder Neufeld’s reflections on the murder of speech by Monsignor Juan Gerardi and Becky Yoder Neufeld’s reflections on the murder of Gerardi, 2-3. Gerardi, 2-3. 34John H.Yoder, He Came Preaching Peace (Scottdale, PA: Herald Press, 1985). 34John H.Yoder, He Came Preaching Peace (Scottdale, PA: Herald Press, 1985). 35Wallis, “Lives of Peacemaking,” 8. 35Wallis, “Lives of Peacemaking,” 8. 36Stanley Hauerwas, “Messianic Pacifism,” Worldview 16 (June 1973): 29. 36Stanley Hauerwas, “Messianic Pacifism,” Worldview 16 (June 1973): 29. Yoder and the Ecumenical Church 77 Yoder and the Ecumenical Church 77

John Howard Yoder John Howard Yoder and the Ecumenical Church and the Ecumenical Church

William Klassen William Klassen

Ever since I received my first letter from John Howard Yoder in the mid- Ever since I received my first letter from John Howard Yoder in the mid- 1950s while studying at Princeton, I have been grateful to God for giving 1950s while studying at Princeton, I have been grateful to God for giving this great gift to the church during my time. To be sure, that letter–my first this great gift to the church during my time. To be sure, that letter–my first from him–contained a sharp rebuke. But it also invited me to write up my from him–contained a sharp rebuke. But it also invited me to write up my ideas and convictions for the “Concern” journal series and thus to join the ideas and convictions for the “Concern” journal series and thus to join the debate about where Anabaptists were or should be heading. Yoder’s sudden debate about where Anabaptists were or should be heading. Yoder’s sudden death leaves us without a partner in dialogue–one that is sorely missed. death leaves us without a partner in dialogue–one that is sorely missed. John and Annie lived next door to us for several years, and we worked John and Annie lived next door to us for several years, and we worked on the Mennonite Biblical Seminary faculty together. We had our differences on the Mennonite Biblical Seminary faculty together. We had our differences and expressed them with the freedom of speech the Spirit gives us. We rebuked and expressed them with the freedom of speech the Spirit gives us. We rebuked each other freely and frankly, accepting that fully as part of our relationship each other freely and frankly, accepting that fully as part of our relationship to each other in Christ. But we also saw each other as partners, and I thoroughly to each other in Christ. But we also saw each other as partners, and I thoroughly enjoyed our joint teaching assignments and our work on the Dean’s Seminar. enjoyed our joint teaching assignments and our work on the Dean’s Seminar. In those contexts I saw Yoder’s brokenness, his ability to apologize to students In those contexts I saw Yoder’s brokenness, his ability to apologize to students and colleagues. Although I cannot say I was ever close to him, I thanked God and colleagues. Although I cannot say I was ever close to him, I thanked God always, even now, for the gift of his life and witness. always, even now, for the gift of his life and witness. In all the tributes given to John Howard Yoder since his death, there is In all the tributes given to John Howard Yoder since his death, there is one that has been overlooked and needs to be mentioned. He opened up the one that has been overlooked and needs to be mentioned. He opened up the world of the Anabaptists, especially their hermeneutics, to the ecumenical world of the Anabaptists, especially their hermeneutics, to the ecumenical church. church.

William Klassen is retired and lives in Kitchener, Ontario. During 1958- William Klassen is retired and lives in Kitchener, Ontario. During 1958- 1969, his principal place of work was the Mennonite Biblical Seminary at 1969, his principal place of work was the Mennonite Biblical Seminary at Elkhart, Indiana. Elkhart, Indiana. 78 The Conrad Grebel Review 78 The Conrad Grebel Review

One of Yoder’s abiding convictions, which he wrote about and labored for, One of Yoder’s abiding convictions, which he wrote about and labored for, was the need for Mennonites to be in dialogue with the larger church. It was was the need for Mennonites to be in dialogue with the larger church. It was assumed by most of us who had studied theology that this involved assumed by most of us who had studied theology that this involved membership in the World Council of Churches, the National Council of membership in the World Council of Churches, the National Council of Churches and the National Association of Evangelicals. The leadership of Churches and the National Association of Evangelicals. The leadership of the church at the time rejected that then, as it does still today. the church at the time rejected that then, as it does still today. It was typical of Yoder that he could find a way around that impasse. It It was typical of Yoder that he could find a way around that impasse. It was the dialogue that was important for him, not the membership, important was the dialogue that was important for him, not the membership, important as that might be. He found his way around it in part by beginning summer as that might be. He found his way around it in part by beginning summer sessions of dialogue between Evangelicals and World Council of Churches sessions of dialogue between Evangelicals and World Council of Churches leaders. For a number of summers during the sixties these meetings took leaders. For a number of summers during the sixties these meetings took place, largely at Yoder’s initiative. During them we would discuss issues place, largely at Yoder’s initiative. During them we would discuss issues which were troublesome to either party. There would be a strong component which were troublesome to either party. There would be a strong component of Bible study, formally prepared papers were distributed and discussed, and of Bible study, formally prepared papers were distributed and discussed, and there was much time for us to get to know each other and above all to share there was much time for us to get to know each other and above all to share our convictions with each other. At times we might discuss a particularly our convictions with each other. At times we might discuss a particularly difficult issue faced by both sides and learn to bear each others’ burdens. difficult issue faced by both sides and learn to bear each others’ burdens. These meetings were held under the strictest rules of confidentiality. These meetings were held under the strictest rules of confidentiality. No mention that they took place was ever allowed, and never were those No mention that they took place was ever allowed, and never were those who attended identified. The papers were presented with the understanding who attended identified. The papers were presented with the understanding that they should not be quoted until they were published, and that no position that they should not be quoted until they were published, and that no position taken in them was considered to be final. (They were, as I now reflect on it, taken in them was considered to be final. (They were, as I now reflect on it, the highest point of my early ecumenical experience. That is true even though the highest point of my early ecumenical experience. That is true even though I have had the privilege of attending the Uppsala and Vancouver Assemblies, I have had the privilege of attending the Uppsala and Vancouver Assemblies, Faith and Work assemblies, and specially convened workshops.) These Faith and Work assemblies, and specially convened workshops.) These meetings were possible primarily because Yoder enjoyed the trust of both meetings were possible primarily because Yoder enjoyed the trust of both sides, and also because we came together to pray and talk about the mission sides, and also because we came together to pray and talk about the mission of the church and to discuss how it was to be carried out inside and outside of the church and to discuss how it was to be carried out inside and outside of structures which seemed to draw such devoted commitments. It was for of structures which seemed to draw such devoted commitments. It was for me a powerful incentive to remain in the Mennonite church; for with all its me a powerful incentive to remain in the Mennonite church; for with all its weaknesses I affirmed its fundamental message and commitment to weaknesses I affirmed its fundamental message and commitment to community, and rejoiced that our message was being heard by others. community, and rejoiced that our message was being heard by others. One meeting was devoted to a topic which has remained on the church’s One meeting was devoted to a topic which has remained on the church’s missionary agenda: universalism, the belief that eventually God’s love will missionary agenda: universalism, the belief that eventually God’s love will triumph over all resistance. Our study determined that there were very triumph over all resistance. Our study determined that there were very Yoder and the Ecumenical Church 79 Yoder and the Ecumenical Church 79 conservative biblical believers–as there were liberals in the history of the conservative biblical believers–as there were liberals in the history of the church–who were universalists. Either side had its difficulties in remaining church–who were universalists. Either side had its difficulties in remaining true to God’s word. At another year’s meeting we discussed apostasy, the true to God’s word. At another year’s meeting we discussed apostasy, the practice of defecting from or turning one’s back on the Christian faith. Again, practice of defecting from or turning one’s back on the Christian faith. Again, this is an issue wherever church membership is taken seriously. this is an issue wherever church membership is taken seriously. In the late sixties after the series of assassinations which rocked the In the late sixties after the series of assassinations which rocked the United States, Father Ted Hesburgh, at the time president of Notre Dame United States, Father Ted Hesburgh, at the time president of Notre Dame University, obtained a large feasibility study grant from the Gulf Oil University, obtained a large feasibility study grant from the Gulf Oil corporation. Among other things, he convened a workshop at Notre Dame to corporation. Among other things, he convened a workshop at Notre Dame to discuss how higher education might be able to create a national climate in discuss how higher education might be able to create a national climate in which violence would be lessened. Both Yoder and I participated in that day- which violence would be lessened. Both Yoder and I participated in that day- long workshop. The discussions of that day became part of the foundations long workshop. The discussions of that day became part of the foundations of the Joan Kroc Peace Institute at Notre Dame, of which John was a fellow of the Joan Kroc Peace Institute at Notre Dame, of which John was a fellow when he died. Eventually the Interfaith Peace Academy at Tantur, near when he died. Eventually the Interfaith Peace Academy at Tantur, near Jerusalem, also arose from that day. It was only natural that Yoder would Jerusalem, also arose from that day. It was only natural that Yoder would eventually join the Notre Dame faculty and have such a rich period of service eventually join the Notre Dame faculty and have such a rich period of service there. He always found a way to bring differing Christians together, and he there. He always found a way to bring differing Christians together, and he sheltered them when they were afraid to be seen publically discoursing on sheltered them when they were afraid to be seen publically discoursing on the issues of conflict and violence. the issues of conflict and violence. It is in this kind of initiative that we see most clearly Yoder’s deep It is in this kind of initiative that we see most clearly Yoder’s deep commitment to the church. He did not leave when he thought the church was commitment to the church. He did not leave when he thought the church was unfaithful–nor did he leave when he was unfaithful. For he believed, more unfaithful–nor did he leave when he was unfaithful. For he believed, more deeply perhaps than some of his associates, that God could work miracles deeply perhaps than some of his associates, that God could work miracles through the body of Christ in the world. Never supinely obedient to the church through the body of Christ in the world. Never supinely obedient to the church or its ruling structures, he nevertheless found ways to exercise his gifts within or its ruling structures, he nevertheless found ways to exercise his gifts within it. it. Not many people, in retrospect, can imagine how difficult it was for Not many people, in retrospect, can imagine how difficult it was for him to feel wanted and appreciated by his own church. When in 1961-62 our him to feel wanted and appreciated by his own church. When in 1961-62 our family was in Topeka, Kansas on a special leave and the Yoder family was in family was in Topeka, Kansas on a special leave and the Yoder family was in Europe, our correspondence repeatedly returned to the topic of our return to Europe, our correspondence repeatedly returned to the topic of our return to Goshen-Elkhart. While Yoder had two offers, one from Goshen College and Goshen-Elkhart. While Yoder had two offers, one from Goshen College and one from Goshen Seminary, the situation was unclear in November 1961 one from Goshen Seminary, the situation was unclear in November 1961 because of Harold Bender’s resignation as Dean “if a replacement can be because of Harold Bender’s resignation as Dean “if a replacement can be found.” Under those conditions President Paul Mininger apparently told Yoder found.” Under those conditions President Paul Mininger apparently told Yoder that “the situation is so fuzzy that he couldn’t take either formal invitation that “the situation is so fuzzy that he couldn’t take either formal invitation 80 The Conrad Grebel Review 80 The Conrad Grebel Review

seriously”(Yoder’s letter to me of November 26, 1961). I had urged Yoder to seriously”(Yoder’s letter to me of November 26, 1961). I had urged Yoder to accept a long-term invitation to the MBS faculty which Erland Waltner had accept a long-term invitation to the MBS faculty which Erland Waltner had extended to him. But Yoder’s response was that although he found my extended to him. But Yoder’s response was that although he found my reporting of the Elkhart situation “more helpful than anything else I had reporting of the Elkhart situation “more helpful than anything else I had though I’ve asked several for help,” it had never seemed to him to make though I’ve asked several for help,” it had never seemed to him to make sense “in the church political scene for [him] to be more than marginal there. sense “in the church political scene for [him] to be more than marginal there. A ‘shift’ from the [Old Mennonite] to the [General Conference] Menn[onite] A ‘shift’ from the [Old Mennonite] to the [General Conference] Menn[onite] base would be misinterpreted. Furthermore since the GCMenns are more base would be misinterpreted. Furthermore since the GCMenns are more pastoral already than the OM’s”(letter of same date). The deeper questions pastoral already than the OM’s”(letter of same date). The deeper questions beyond the ambiguity of the offers to return to Goshen-Elkhart were: (1) beyond the ambiguity of the offers to return to Goshen-Elkhart were: (1) Would anybody, even the right person, be able in the present framework to Would anybody, even the right person, be able in the present framework to do what is needed? (2) Is what Goshen is trying to do worth doing? These do what is needed? (2) Is what Goshen is trying to do worth doing? These questions and the fuzziness about his call to Goshen disappeared with the questions and the fuzziness about his call to Goshen disappeared with the serious health problems and resignation of Harold Bender. With Bender’s serious health problems and resignation of Harold Bender. With Bender’s death the door was open for Yoder to enter. death the door was open for Yoder to enter. Our topics of rebuke and admonition were often concentrated on the Our topics of rebuke and admonition were often concentrated on the family. I had expressed my concerns to him about his neglect of his family family. I had expressed my concerns to him about his neglect of his family (as he had to me about mine) and he responded: “What you say is obviously (as he had to me about mine) and he responded: “What you say is obviously true about childrens’ needs. . . . I’m theologically unable to justify a true about childrens’ needs. . . . I’m theologically unable to justify a preoccupation with one’s own family over against other needs and other preoccupation with one’s own family over against other needs and other people’s worse-off children; but in my present running I’m not doing the people’s worse-off children; but in my present running I’m not doing the others much good either” (letter of November 26, 1961). When all the letters others much good either” (letter of November 26, 1961). When all the letters we wrote to each other on that subject and the face-to-face discussions, before we wrote to each other on that subject and the face-to-face discussions, before and after my divorce, before and after John’s failure became public, are and after my divorce, before and after John’s failure became public, are reviewed, it may be possible to analyze to what extent theology–even a false reviewed, it may be possible to analyze to what extent theology–even a false theology–affected us. Or perhaps it was simply personal failure and sin at its theology–affected us. Or perhaps it was simply personal failure and sin at its most rudimentary level. It is, however, incontrovertible that an Anabaptist most rudimentary level. It is, however, incontrovertible that an Anabaptist reading of New Testament texts on family life makes it extremely difficult to reading of New Testament texts on family life makes it extremely difficult to give the necessary attention to nurturing family life for the aspiring Mennonite give the necessary attention to nurturing family life for the aspiring Mennonite theologian or churchman-woman. What the aspiring insurance salesman theologian or churchman-woman. What the aspiring insurance salesman sacrifices by way of family is universally condemned; what the church servant sacrifices by way of family is universally condemned; what the church servant does by way of neglect of family is considered a necessary price for Kingdom does by way of neglect of family is considered a necessary price for Kingdom work. It is easy to rationalize that the Kingdom work must come first. For work. It is easy to rationalize that the Kingdom work must come first. For that reason, no doubt, whoever wrote the pastoral epistles warned that one that reason, no doubt, whoever wrote the pastoral epistles warned that one who neglects his own family is “worse than an infidel” (1 Tim 5:8), a text who neglects his own family is “worse than an infidel” (1 Tim 5:8), a text Yoder and the Ecumenical Church 81 Yoder and the Ecumenical Church 81 either not often cited in church circles or interpreted so broadly its meaning either not often cited in church circles or interpreted so broadly its meaning is missed. is missed. In retrospect, I am grateful to John Howard Yoder for his courage in In retrospect, I am grateful to John Howard Yoder for his courage in continuing the dialogue with both sides of the ecumenical spectrum, as I am continuing the dialogue with both sides of the ecumenical spectrum, as I am for many other things. He lived deeply in the book of Revelation, never to for many other things. He lived deeply in the book of Revelation, never to escape from the here-and-now but rather to learn from it what it means to be escape from the here-and-now but rather to learn from it what it means to be a member of the community which follows the slain Lamb. May his influence a member of the community which follows the slain Lamb. May his influence continue in helping us to accommodate to the weaknesses of the church, but continue in helping us to accommodate to the weaknesses of the church, but also to find ways for the mission of the church to move forward in spite of also to find ways for the mission of the church to move forward in spite of obstacles which we as bureaucrats may seek to raise up. God’s cause can obstacles which we as bureaucrats may seek to raise up. God’s cause can prevail despite our weaknesses, and we can love each other without pretense prevail despite our weaknesses, and we can love each other without pretense despite our failures and moments of unfaithfulness. despite our failures and moments of unfaithfulness. 82 The Conrad Grebel Review 82 The Conrad Grebel Review

In the Footsteps of Marcion: In the Footsteps of Marcion: Notes Toward an Understanding of Notes Toward an Understanding of John Yoder’s Theology John Yoder’s Theology

John W. Miller John W. Miller

I I

In the process of learning from and coming to terms with John Yoder’s vibrant, In the process of learning from and coming to terms with John Yoder’s vibrant, complex theological legacy, I have found it helpful to pay attention to what complex theological legacy, I have found it helpful to pay attention to what he has to say about Marcion, the second century Christian leader, in his he has to say about Marcion, the second century Christian leader, in his Preface to Theology, Christology, and Theological Method.1 This was, I Preface to Theology, Christology, and Theological Method.1 This was, I believe, Yoder’s only published work in systematic theology and thus affords believe, Yoder’s only published work in systematic theology and thus affords us a unique window into the substructures of his thought. Yoder’s comments us a unique window into the substructures of his thought. Yoder’s comments here are especially illuminating because of Marcion’s critical role in the here are especially illuminating because of Marcion’s critical role in the formation of the church’s scriptures. To begin, I will give a brief sketch of formation of the church’s scriptures. To begin, I will give a brief sketch of the more traditional views of this historic figure, since Yoder’s comments the more traditional views of this historic figure, since Yoder’s comments about him diverge from these in ways that are significant and illuminating. about him diverge from these in ways that are significant and illuminating. Through his reading of Paul’s letters, especially the letter to the Through his reading of Paul’s letters, especially the letter to the Galatians, Marcion came to the startling conclusion that the punitive, law- Galatians, Marcion came to the startling conclusion that the punitive, law- giving creator God of the Jewish scriptures (his perception) was not the same giving creator God of the Jewish scriptures (his perception) was not the same God as the non-judgmental, non-violent God of love who had revealed himself God as the non-judgmental, non-violent God of love who had revealed himself in and through Jesus Christ.2 To be faithful to this revelation, Marcion in and through Jesus Christ.2 To be faithful to this revelation, Marcion concluded, the churches must divest themselves of the Jewish scriptures (still concluded, the churches must divest themselves of the Jewish scriptures (still in use in the churches) and replace them with a canon-codex made up of only in use in the churches) and replace them with a canon-codex made up of only authentic texts that faithfully represented this new revelation.3 His specific authentic texts that faithfully represented this new revelation.3 His specific recommendations were that this new codex should consist of Luke’s Gospel recommendations were that this new codex should consist of Luke’s Gospel

John W. Miller is Professor Emeritus in Biblical Studies at Conrad Grebel John W. Miller is Professor Emeritus in Biblical Studies at Conrad Grebel College. He continues to teach at Blenheim Retreat and Bible Study Center College. He continues to teach at Blenheim Retreat and Bible Study Center and Waterloo Lutheran Seminary. and Waterloo Lutheran Seminary. In the Footsteps of Marcion 83 In the Footsteps of Marcion 83 and ten letters of Paul, edited to eliminate the Jewish accretions. In preparation and ten letters of Paul, edited to eliminate the Jewish accretions. In preparation for such a momentous undertaking, Marcion wrote a treatise entitled for such a momentous undertaking, Marcion wrote a treatise entitled Antitheses in which he systematically identified the differences between Antitheses in which he systematically identified the differences between Israel’s God and scriptures and the God who had revealed himself in Christ. Israel’s God and scriptures and the God who had revealed himself in Christ. Following the abrupt rejection of his proposals by the elders of the church of Following the abrupt rejection of his proposals by the elders of the church of Rome to whom he had carefully presented them, Marcion turned elsewhere Rome to whom he had carefully presented them, Marcion turned elsewhere and began propagating them throughout other regions of the church–and and began propagating them throughout other regions of the church–and with such success that, for a time during the second half of the second century, with such success that, for a time during the second half of the second century, historians believe “in numbers alone the Marcionites may have nearly historians believe “in numbers alone the Marcionites may have nearly surpassed non-Marcionites.”4 surpassed non-Marcionites.”4 In the midst of this volatile situation people alarmed by these In the midst of this volatile situation people alarmed by these developments wrote major, watershed treatises opposing Marcion and others developments wrote major, watershed treatises opposing Marcion and others of similar persuasion (Irenaeus’s Against Heresies and Tertullian’s Against of similar persuasion (Irenaeus’s Against Heresies and Tertullian’s Against Marcion are among them). Marcion’s position, they pointed out, was a novelty. Marcion are among them). Marcion’s position, they pointed out, was a novelty. Nothing like this had ever been thought or promulgated before by any of the Nothing like this had ever been thought or promulgated before by any of the church’s apostolic leaders. What an honest, open-minded reading of the church’s apostolic leaders. What an honest, open-minded reading of the church’s apostolic scriptures will reveal is that the God whom Jesus called church’s apostolic scriptures will reveal is that the God whom Jesus called Father is not a new God, but “one and the same” as the God of Israel known Father is not a new God, but “one and the same” as the God of Israel known through Israel’s scriptures (Irenaeus, Against Heresies, 4, 32.2). Believing through Israel’s scriptures (Irenaeus, Against Heresies, 4, 32.2). Believing this to be so, church leaders opposing Marcion’s ideas produced and published this to be so, church leaders opposing Marcion’s ideas produced and published a new canon-codex, one that included four Gospels, the book of Acts, several a new canon-codex, one that included four Gospels, the book of Acts, several general letters, additional letters of Paul, and the book of Revelation, plus a general letters, additional letters of Paul, and the book of Revelation, plus a full collection of Israel’s scriptures (the very ones that Marcion had wanted full collection of Israel’s scriptures (the very ones that Marcion had wanted rejected), making this by far the largest single-volume codex (or book) ever rejected), making this by far the largest single-volume codex (or book) ever produced.5 As it turned out, this proved to be the church’s most effective produced.5 As it turned out, this proved to be the church’s most effective “instrument” (Tertullian’s term) in its life-and-death struggle with Marcion’s “instrument” (Tertullian’s term) in its life-and-death struggle with Marcion’s ideas and with others of similar persuasions.6 ideas and with others of similar persuasions.6

II II

I will turn now to what Yoder says about Marcion in his Preface to Theology. I will turn now to what Yoder says about Marcion in his Preface to Theology. There Marcion is introduced as the man who developed the first canon, but There Marcion is introduced as the man who developed the first canon, but not for the reasons generally attributed to him.7 While Marcion did want “to not for the reasons generally attributed to him.7 While Marcion did want “to distinguish clearly between Paul and the rest of the contemporary writings distinguish clearly between Paul and the rest of the contemporary writings and between the Old Testament and the New,” Yoder states, this was not and between the Old Testament and the New,” Yoder states, this was not because he was “against the Old Testament” or that he was “anti-Jewish.” because he was “against the Old Testament” or that he was “anti-Jewish.” 84 The Conrad Grebel Review 84 The Conrad Grebel Review

True, Marcion “wanted to contrast the God of the Old Testament with the True, Marcion “wanted to contrast the God of the Old Testament with the God of the New.” True, “he wanted to get all the Jewish traces out of the God of the New.” True, “he wanted to get all the Jewish traces out of the New Testament as well.” But Marcion’s chief concern was “to get some New Testament as well.” But Marcion’s chief concern was “to get some solid footing amidst the growing pluralism.” Where “it started” with Marcion, solid footing amidst the growing pluralism.” Where “it started” with Marcion, Yoder continues, Yoder continues,

was simply that in this vast mass of literature which was was simply that in this vast mass of literature which was developing, he wanted to know where the court of appeal developing, he wanted to know where the court of appeal was. What is the criterion which can show us the truth in was. What is the criterion which can show us the truth in this pluralistic mess of many kinds of literature, saying many this pluralistic mess of many kinds of literature, saying many kinds of things, even contradictory things? How is the church kinds of things, even contradictory things? How is the church to find its way? Well, Marcion says, let us do it by to find its way? Well, Marcion says, let us do it by distinguishing between the authoritative literature–mostly distinguishing between the authoritative literature–mostly the writings of Paul–and the rest.8 the writings of Paul–and the rest.8

This is a radically different picture of Marcion’s thought and motives This is a radically different picture of Marcion’s thought and motives than the one usually painted. What we know about Marcion is almost entirely than the one usually painted. What we know about Marcion is almost entirely derived from the writings of those who opposed him, and they, as noted, derived from the writings of those who opposed him, and they, as noted, express alarm over his stark bifurcation of the church’s God and the church’s express alarm over his stark bifurcation of the church’s God and the church’s scriptures from Israel’s God and scriptures, and over his rejection of those scriptures from Israel’s God and scriptures, and over his rejection of those scriptures. So, in attributing other motives to Marcion, Yoder appears to be scriptures. So, in attributing other motives to Marcion, Yoder appears to be shaping a picture of these developments that is expressive of his own theology. shaping a picture of these developments that is expressive of his own theology. This seems evident as well in how he characterizes the church’s response to This seems evident as well in how he characterizes the church’s response to Marcion. The “so-called orthodox church” which rejected Marcion’s Marcion. The “so-called orthodox church” which rejected Marcion’s proposals, he states, “still had to respond to him in the same language. This proposals, he states, “still had to respond to him in the same language. This meant drawing up their list, which in addition to Paul had the other epistles meant drawing up their list, which in addition to Paul had the other epistles and the Gospels.”9 Yoder does not mention that “their list” also included all and the Gospels.”9 Yoder does not mention that “their list” also included all the very scriptures of Israel that Marcion had wanted excluded, nor that the the very scriptures of Israel that Marcion had wanted excluded, nor that the church opposing Marcion went on to publish an alternative canon-codex in church opposing Marcion went on to publish an alternative canon-codex in which books later called the New Testament were added to this full edition which books later called the New Testament were added to this full edition of these older Israelite scriptures. All this is simply passed over. of these older Israelite scriptures. All this is simply passed over. Instead, in his further discussion of these developments, Yoder Instead, in his further discussion of these developments, Yoder emphasizes that the church’s canonical list continues to be fluid, and states emphasizes that the church’s canonical list continues to be fluid, and states that such was the case until the sixteenth century. Until then, he says, “there that such was the case until the sixteenth century. Until then, he says, “there were variations [in canonical lists], and there still are between Protestants were variations [in canonical lists], and there still are between Protestants and Catholics.” In fact there never was “a ruling on the Old Testament. We and Catholics.” In fact there never was “a ruling on the Old Testament. We In the Footsteps of Marcion 85 In the Footsteps of Marcion 85 have no Christian statement on the Old Testament Canon except by taking have no Christian statement on the Old Testament Canon except by taking over Jewish traditions. It was never decided by any church.”10 So, “the Canon over Jewish traditions. It was never decided by any church.”10 So, “the Canon is a very human, very historical thing,” he concludes, “never decided by any is a very human, very historical thing,” he concludes, “never decided by any church.” These latter statements are especially noteworthy. For Yoder the church.” These latter statements are especially noteworthy. For Yoder the status of the Old Testament part of the Bible was, is, and remains undecided. status of the Old Testament part of the Bible was, is, and remains undecided. That the church of the second and third centuries produced a Bible with That the church of the second and third centuries produced a Bible with these scriptures in it and that this Bible was subsequently accepted by churches these scriptures in it and that this Bible was subsequently accepted by churches worldwide does not count for him as a “ruling” or “decision.” worldwide does not count for him as a “ruling” or “decision.” Yoder’s concluding references to Marcion occur a few pages later where Yoder’s concluding references to Marcion occur a few pages later where he addresses the need “in this vast mass of literature” for a line of interpretation he addresses the need “in this vast mass of literature” for a line of interpretation by which to differentiate orthodoxy from heresy. Here the initial point made by which to differentiate orthodoxy from heresy. Here the initial point made is that we do in fact need such a line of interpretation “which would represent is that we do in fact need such a line of interpretation “which would represent the norm” and by which “every group” which “wiggles and wanders and the norm” and by which “every group” which “wiggles and wanders and gets more or less unfaithful” can be called to faithfulness.11 “Then,” Yoder gets more or less unfaithful” can be called to faithfulness.11 “Then,” Yoder explains, “there would be points at which that erring position is called back explains, “there would be points at which that erring position is called back to the norm”–and adds: “Back to the norm means restitution, renewal.” At to the norm”–and adds: “Back to the norm means restitution, renewal.” At this point he states again his belief that this is what Marcion was trying to do. this point he states again his belief that this is what Marcion was trying to do. “He said, ‘our church is getting confused, it is getting paganized, it is getting “He said, ‘our church is getting confused, it is getting paganized, it is getting mixed up with several concepts of God, so we will have to go back to the mixed up with several concepts of God, so we will have to go back to the norm which is the preaching of the apostles, and slough off, or pare off, norm which is the preaching of the apostles, and slough off, or pare off, everything that is not a part of that.’” Yoder continues: everything that is not a part of that.’” Yoder continues:

When the second and third century churches said, “No, When the second and third century churches said, “No, Marcion, your Canon is too small, we have the right Canon,” Marcion, your Canon is too small, we have the right Canon,” they were still doing the same thing. They were getting they were still doing the same thing. They were getting back to the norm, to the standard, from which the deviations back to the norm, to the standard, from which the deviations were to be judged.12 were to be judged.12

So here again Yoder thinks of Marcion as someone who is simply So here again Yoder thinks of Marcion as someone who is simply calling the church to be faithful. Indeed, his statement suggests that Marcion calling the church to be faithful. Indeed, his statement suggests that Marcion was a pioneer in the quest for a norm of faithfulness, not the heretic he has was a pioneer in the quest for a norm of faithfulness, not the heretic he has been made out to be. Yoder concludes his discussion on this note. Throughout been made out to be. Yoder concludes his discussion on this note. Throughout church history, he says, there have been times of wandering and times of church history, he says, there have been times of wandering and times of renewal. He rejects the notion that all streams of interpretation are right: “It renewal. He rejects the notion that all streams of interpretation are right: “It is not simply a matter of a line going on and being right or all the lines going is not simply a matter of a line going on and being right or all the lines going on and being right together.” Yoder was opposed to “ecumenical pluralism, on and being right together.” Yoder was opposed to “ecumenical pluralism, 86 The Conrad Grebel Review 86 The Conrad Grebel Review where you say ‘we need all these lines.’” Rather, in his view, “the church is where you say ‘we need all these lines.’” Rather, in his view, “the church is either unfaithful or restored to faithfulness”–and “there is one thing God is either unfaithful or restored to faithfulness”–and “there is one thing God is continually doing and that is calling the church back to faithfulness.”13 continually doing and that is calling the church back to faithfulness.”13 After making this point Yoder identifies those who have been After making this point Yoder identifies those who have been instruments of such renewal and return to faithfulness. “If what God does is instruments of such renewal and return to faithfulness. “If what God does is continually to restore the church to faithfulness–it happens in the Reformation, continually to restore the church to faithfulness–it happens in the Reformation, it happens in the Anabaptists, it happens in John Wesley, it happens in Marcion, it happens in the Anabaptists, it happens in John Wesley, it happens in Marcion, it happens in between in Francis of Assisi–then that pattern of reaching back it happens in between in Francis of Assisi–then that pattern of reaching back to the norm is a fundamental element of our church history, of our to the norm is a fundamental element of our church history, of our theologizing.” Thus Marcion was not the heretic Irenaeus and Tertullian made theologizing.” Thus Marcion was not the heretic Irenaeus and Tertullian made him out to be–far from it. He was the first in a long line of church reformers him out to be–far from it. He was the first in a long line of church reformers whom God has raised up to call the church to faithfulness. whom God has raised up to call the church to faithfulness.

III III

Yoder’s words about Marcion seem descriptive of how he viewed himself Yoder’s words about Marcion seem descriptive of how he viewed himself and his own calling. He too felt called to summon the church back to a norm and his own calling. He too felt called to summon the church back to a norm of faithfulness as this had come to expression in the Anabaptists, in Wesley, of faithfulness as this had come to expression in the Anabaptists, in Wesley, in Francis, in Marcion. Yoder of course did not speak out against the Old in Francis, in Marcion. Yoder of course did not speak out against the Old Testament as Marcion did. However, he did believe that the church had never Testament as Marcion did. However, he did believe that the church had never declared itself with respect to the canonical status of this part of the Bible declared itself with respect to the canonical status of this part of the Bible and viewed “the story of Jesus” as a “canon within the Christian canon” that and viewed “the story of Jesus” as a “canon within the Christian canon” that stands in judgment over later decisions of the church as to what should or stands in judgment over later decisions of the church as to what should or should not be included in its Bible.14 He also shared Marcion’s conviction should not be included in its Bible.14 He also shared Marcion’s conviction that the revelation of God in Christ superseded all others. In Yoder’s theology, that the revelation of God in Christ superseded all others. In Yoder’s theology, as in Marcion’s, the life, death, and resurrection of Jesus Christ, and the as in Marcion’s, the life, death, and resurrection of Jesus Christ, and the subsequent mission of those disciples who were truly loyal to his mission, subsequent mission of those disciples who were truly loyal to his mission, marks the beginning of a wholly new aeon in human history. marks the beginning of a wholly new aeon in human history. The rationale for this theological perspective is set forth and The rationale for this theological perspective is set forth and emphasized in Yoder’s Preface to Theology, the subtitle of which is emphasized in Yoder’s Preface to Theology, the subtitle of which is Christology and Theological Method. Theology begins with Christology, the Christology and Theological Method. Theology begins with Christology, the author points out there, since this is what was central to Christ’s first author points out there, since this is what was central to Christ’s first disciples.15 What they were supremely concerned about was the revelation disciples.15 What they were supremely concerned about was the revelation that broke into their lives through Jesus Christ. This superseded everything that broke into their lives through Jesus Christ. This superseded everything else, as can be seen from John 1, Hebrews 1, Colossians 1.16 There we learn else, as can be seen from John 1, Hebrews 1, Colossians 1.16 There we learn that Jesus Christ is over and above everything. This too is what the Apostle’s that Jesus Christ is over and above everything. This too is what the Apostle’s In the Footsteps of Marcion 87 In the Footsteps of Marcion 87

Creed is about, rightly understood–its opening statement about “God the Creed is about, rightly understood–its opening statement about “God the Father, almighty creator of heaven and earth” is “really not much more than Father, almighty creator of heaven and earth” is “really not much more than a prologue to the statements about the Son.” It was this second article about a prologue to the statements about the Son.” It was this second article about the Son which was “the nucleus around which the rest of the creed gradually the Son which was “the nucleus around which the rest of the creed gradually developed.”17 There is “no independent doctrine of the Father, or of the Spirit developed.”17 There is “no independent doctrine of the Father, or of the Spirit . . . . The earliest creeds of the church were simple statements about Jesus,”18 . . . . The earliest creeds of the church were simple statements about Jesus,”18 and what these assert is that the revelation of God in Jesus Christ supersedes and what these assert is that the revelation of God in Jesus Christ supersedes and transcends all other revelations. and transcends all other revelations. Yoder specifies that this is even true with respect to the God of Israel. Yoder specifies that this is even true with respect to the God of Israel. What proved so offensive to the Jewish people about the revelation of God What proved so offensive to the Jewish people about the revelation of God in Jesus Christ, he believes, was this very issue. They were not prepared to in Jesus Christ, he believes, was this very issue. They were not prepared to accept these messianic claims of total authority over everything else. For the accept these messianic claims of total authority over everything else. For the Jews, he explains, their creator God was supreme. “‘No,’ the apostles say, Jews, he explains, their creator God was supreme. “‘No,’ the apostles say, ‘Christ has fulfilled the expectation of the old monotheism which says there ‘Christ has fulfilled the expectation of the old monotheism which says there is only one God, and he has revealed in His own person the working of God is only one God, and he has revealed in His own person the working of God in our time.’” “Thus,” Yoder declares, “in addition to a doctrine of pre- in our time.’” “Thus,” Yoder declares, “in addition to a doctrine of pre- existence to place Christ above pagan worship of creation, we must also existence to place Christ above pagan worship of creation, we must also have a doctrine of fulfillment to place Christ above the Old Testament story.”19 have a doctrine of fulfillment to place Christ above the Old Testament story.”19 It is on this foundation of the solitary absoluteness of the revelation of God It is on this foundation of the solitary absoluteness of the revelation of God through Christ that Yoder erects his theological, social, and political vision through Christ that Yoder erects his theological, social, and political vision and ethic. and ethic. What is it that God has revealed through Jesus Christ, according to What is it that God has revealed through Jesus Christ, according to Yoder? This unprecedented revelation has to do with one thing primarily: Yoder? This unprecedented revelation has to do with one thing primarily: the incarnation of how God deals with evil. “The cross,” writes Yoder in one the incarnation of how God deals with evil. “The cross,” writes Yoder in one of his many essays on this theme, “is the extreme demonstration that agape of his many essays on this theme, “is the extreme demonstration that agape seeks neither effectiveness nor justice and is willing to suffer any loss or seeks neither effectiveness nor justice and is willing to suffer any loss or seeming defeat for the sake of obedience.” Then he adds: “But the cross is seeming defeat for the sake of obedience.” Then he adds: “But the cross is not defeat. Christ’s obedience unto death was crowned by the miracle of the not defeat. Christ’s obedience unto death was crowned by the miracle of the resurrection and the exaltation at the right hand of God.”20 Furthermore, “The resurrection and the exaltation at the right hand of God.”20 Furthermore, “The same life of the new aeon that was revealed in Christ is also the possession same life of the new aeon that was revealed in Christ is also the possession of the church, since Pentecost answered the Old Testament’s longings for a of the church, since Pentecost answered the Old Testament’s longings for a ‘pouring out of the Spirit on all flesh’.”21 With the coming of Christ, with his ‘pouring out of the Spirit on all flesh’.”21 With the coming of Christ, with his call to non-violent love as the way of confronting evil, with his demonstration call to non-violent love as the way of confronting evil, with his demonstration of that way through the cross, with the vindication of that way in the of that way through the cross, with the vindication of that way in the resurrection and its empowerment through the Holy Spirit, a new aeon has resurrection and its empowerment through the Holy Spirit, a new aeon has begun in the life of the world in which non-violent love is the norm, and begun in the life of the world in which non-violent love is the norm, and 88 The Conrad Grebel Review 88 The Conrad Grebel Review growing numbers of people are enlisting in this way in the midst of the old growing numbers of people are enlisting in this way in the midst of the old aeon now passing away. aeon now passing away. Seen in this light, nations which enforce laws in the old vengeful pre- Seen in this light, nations which enforce laws in the old vengeful pre- Christian manner epitomize the old aeon that is passing. Paradoxically, Yoder Christian manner epitomize the old aeon that is passing. Paradoxically, Yoder recognizes the need for such states but sees them as part of a fallen structure recognizes the need for such states but sees them as part of a fallen structure which Christ as Lord is “harnessing” for the sake of the church. “Vengeance which Christ as Lord is “harnessing” for the sake of the church. “Vengeance is not thereby redeemed or made good,” he writes; “it is nonetheless rendered is not thereby redeemed or made good,” he writes; “it is nonetheless rendered subservient to God’s purposes, as an anticipation of the promised ultimate subservient to God’s purposes, as an anticipation of the promised ultimate defeat of sin.”22 defeat of sin.”22 There are ambiguities in Yoder’s thinking at this point. On the one There are ambiguities in Yoder’s thinking at this point. On the one hand, with the New Testament Yoder affirms “the necessity of orders and hand, with the New Testament Yoder affirms “the necessity of orders and organization based on power in social relations”23 and can say that “when organization based on power in social relations”23 and can say that “when God’s will is communicated to man or men in their rebellion, neither God God’s will is communicated to man or men in their rebellion, neither God nor His ultimate will changes, but His current demands take into account the nor His ultimate will changes, but His current demands take into account the nonbelief of the addressee . . . and therefore stay within other limits of nonbelief of the addressee . . . and therefore stay within other limits of possibility.”24 This would suggest not only that the state with its use of force possibility.”24 This would suggest not only that the state with its use of force to order society is needed, but that God’s will is manifest in the actions of to order society is needed, but that God’s will is manifest in the actions of this institution. But more typically Yoder writes that the ordering of society this institution. But more typically Yoder writes that the ordering of society through the state “is the result not first of God’s having willed that it be so, through the state “is the result not first of God’s having willed that it be so, but only of human sin.”25 Seen in the light of God’s revelation in Christ, “any but only of human sin.”25 Seen in the light of God’s revelation in Christ, “any use of the sword to enforce justice is intrinsically self-glorifying and a part use of the sword to enforce justice is intrinsically self-glorifying and a part of human fallenness.”26 Thus, “we cannot say that God has any ‘proper’ of human fallenness.”26 Thus, “we cannot say that God has any ‘proper’ pattern in mind to which unbelief should conform . . . .”27 Christian thinking pattern in mind to which unbelief should conform . . . .”27 Christian thinking about the state will not therefore “be guided by an imagined pattern of ideal about the state will not therefore “be guided by an imagined pattern of ideal society such as is involved in traditional conceptions of the ‘just state,’ the society such as is involved in traditional conceptions of the ‘just state,’ the ‘just war,’ or ‘the due process of law.’ An ideal or even a ‘proper’ society in ‘just war,’ or ‘the due process of law.’ An ideal or even a ‘proper’ society in a fallen world is by definition impossible.” This is not, Yoder explains, a fallen world is by definition impossible.” This is not, Yoder explains, “because definite and knowable understandings of God’s will do not exist, “because definite and knowable understandings of God’s will do not exist, but because such insights are known only in Christ and their application is but because such insights are known only in Christ and their application is therefore possible only mediately.”28 Yoder believes that the church can think therefore possible only mediately.”28 Yoder believes that the church can think about and speak to the state only on the basis of “middle axioms” drawn about and speak to the state only on the basis of “middle axioms” drawn from the teachings and actions of the non-violent Christ. However, “this from the teachings and actions of the non-violent Christ. However, “this does not mean that if the criticisms were heard and the suggestions put into does not mean that if the criticisms were heard and the suggestions put into practice, the Christian would be satisfied; rather a new and more demanding practice, the Christian would be satisfied; rather a new and more demanding set of criticisms and suggestions would then follow.” Yoder’s conclusion is set of criticisms and suggestions would then follow.” Yoder’s conclusion is that “there is no level of attainment to which a state could rise, beyond which that “there is no level of attainment to which a state could rise, beyond which In the Footsteps of Marcion 89 In the Footsteps of Marcion 89 the Christian critique would have nothing more to ask; such an ideal level the Christian critique would have nothing more to ask; such an ideal level would be none other than the kingdom of God.”29 would be none other than the kingdom of God.”29

IV IV

I have found many of Yoder’s ideas about the nature and form of the Christian I have found many of Yoder’s ideas about the nature and form of the Christian mission to be stimulating and helpful. As one who does not share his beliefs mission to be stimulating and helpful. As one who does not share his beliefs about the Old Testament, I will close with a few thoughts in critique of his about the Old Testament, I will close with a few thoughts in critique of his theology specifically in this regard. Marcion believed that the God revealed theology specifically in this regard. Marcion believed that the God revealed in Christ was pure compassionate non-violent love. Yoder’s beliefs were in Christ was pure compassionate non-violent love. Yoder’s beliefs were similar: through Jesus Christ a new understanding of God’s compassionate similar: through Jesus Christ a new understanding of God’s compassionate non-violent way for overcoming evil was revealed to humanity. In both cases non-violent way for overcoming evil was revealed to humanity. In both cases these convictions resulted in supersessionist beliefs and attitudes toward these convictions resulted in supersessionist beliefs and attitudes toward Israel’s story, Israel’s scriptures, and Israel’s God. The point at which this Israel’s story, Israel’s scriptures, and Israel’s God. The point at which this supersessionism on Yoder’s part becomes most evident is in his teachings supersessionism on Yoder’s part becomes most evident is in his teachings about God’s will for the nations. As we have seen, his views regarding nation- about God’s will for the nations. As we have seen, his views regarding nation- states are fraught with ambiguity and negativity. While acknowledging “the states are fraught with ambiguity and negativity. While acknowledging “the necessity [in this fallen world] of orders and organizations based on power necessity [in this fallen world] of orders and organizations based on power in social relations,” Yoder’s christology (which might be described as a in social relations,” Yoder’s christology (which might be described as a monotheism of the Son) prevents him from according the state a positive monotheism of the Son) prevents him from according the state a positive role in God’s redemptive concern for and dealings with humanity. As just role in God’s redemptive concern for and dealings with humanity. As just noted, Yoder rejects even trying to imagine what an ideal state would be like. noted, Yoder rejects even trying to imagine what an ideal state would be like. An ideal or ‘proper’ society is impossible by definition. An ideal or ‘proper’ society is impossible by definition. The contrast is stark between a statement like this and the witness to The contrast is stark between a statement like this and the witness to God’s will for the nation-states of the world in Israel’s scriptures. There, God’s will for the nation-states of the world in Israel’s scriptures. There, Israel’s teachers articulate a very different vision and understanding of God’s Israel’s teachers articulate a very different vision and understanding of God’s will for the nations. One notable example is the account of God’s decrees for will for the nations. One notable example is the account of God’s decrees for the nations in Genesis 9:1-6. There God is portrayed as “blessing” Noah and the nations in Genesis 9:1-6. There God is portrayed as “blessing” Noah and his descendents and instructing them to draw a distinction between killing his descendents and instructing them to draw a distinction between killing an animal and killing a human being made in his image. The life of human an animal and killing a human being made in his image. The life of human beings must be accorded the utmost protection. Whoever sheds the blood of beings must be accorded the utmost protection. Whoever sheds the blood of a human by a human shall that person’s blood be shed, for in his own image a human by a human shall that person’s blood be shed, for in his own image God made humankind (Gen. 9:6). Israel viewed its own history with God God made humankind (Gen. 9:6). Israel viewed its own history with God (Gen. 12-Neh. 13) as beginning in the midst of existing nations (Genesis 10) (Gen. 12-Neh. 13) as beginning in the midst of existing nations (Genesis 10) to whom a decree like this had been issued centuries earlier. The forceful to whom a decree like this had been issued centuries earlier. The forceful restraint of violence in the world’s nation-states was thus viewed positively restraint of violence in the world’s nation-states was thus viewed positively 90 The Conrad Grebel Review 90 The Conrad Grebel Review as evidence that a decree of their God was in effect in a world he had as evidence that a decree of their God was in effect in a world he had determined to care for and sustain despite the evil still lurking in the human determined to care for and sustain despite the evil still lurking in the human heart even after the great flood (Gen. 8:21).30 It was in fact, in their eyes, heart even after the great flood (Gen. 8:21).30 It was in fact, in their eyes, only when the peoples of the world had begun to implement such decrees only when the peoples of the world had begun to implement such decrees that human civilization became possible. Only now could the prior anarchy that human civilization became possible. Only now could the prior anarchy that had brought the world to the brink of destruction be surmounted, and that had brought the world to the brink of destruction be surmounted, and nations and civilizations arise and spread abroad over the face of the earth nations and civilizations arise and spread abroad over the face of the earth (Gen. 10f.). (Gen. 10f.). This theological sketch of the wider world (Gen.1-11) was articulated This theological sketch of the wider world (Gen.1-11) was articulated in its present form in the era of the Persian Empire, during and following the in its present form in the era of the Persian Empire, during and following the reforms of Ezra and Nehemiah (Neh. 8-10), when Israel’s scriptures were reforms of Ezra and Nehemiah (Neh. 8-10), when Israel’s scriptures were compiled in the form we now have them in the Jewish Tanakh (Law, Prophets, compiled in the form we now have them in the Jewish Tanakh (Law, Prophets, and Writings).31 Since at this time Israel’s kingdom had not been restored, and Writings).31 Since at this time Israel’s kingdom had not been restored, Israel understood its calling not as a nation destined to displace or conquer Israel understood its calling not as a nation destined to displace or conquer these nations but as a covenant people who through their walk with God these nations but as a covenant people who through their walk with God would be blessed and bring “blessing” (Gen. 12:1-3) and a witness (Isa. 49:6) would be blessed and bring “blessing” (Gen. 12:1-3) and a witness (Isa. 49:6) to these nations. When church leaders opposing Marcion added the newer to these nations. When church leaders opposing Marcion added the newer Christian apostolic scriptures to these Israelite scriptures in a single canon- Christian apostolic scriptures to these Israelite scriptures in a single canon- codex (as in our Christian Bible), they thereby codified the church’s story as codex (as in our Christian Bible), they thereby codified the church’s story as a continuation of Israel’s story and calling. Through the life, death, and a continuation of Israel’s story and calling. Through the life, death, and resurrection of Jesus Christ and the spiritual empowerment of his disciples, resurrection of Jesus Christ and the spiritual empowerment of his disciples, a missionary movement was born that understood itself not as a replacement a missionary movement was born that understood itself not as a replacement for Israel’s mission of blessing for the nations, but as its activation and for Israel’s mission of blessing for the nations, but as its activation and extension (Acts 15:13-21). As Irenaeus among others discerned, there is a extension (Acts 15:13-21). As Irenaeus among others discerned, there is a vast difference between a view of the Christian story that sees it in these vast difference between a view of the Christian story that sees it in these terms and one like Marcion’s that does not. terms and one like Marcion’s that does not. John Howard Yoder’s theological legacy is compelling the church to John Howard Yoder’s theological legacy is compelling the church to reconsider these issues afresh. Indeed, his last published book of essays, For reconsider these issues afresh. Indeed, his last published book of essays, For the Nations, indicates that right up to the end he himself was deeply engaged the Nations, indicates that right up to the end he himself was deeply engaged in exploring these very issues in new and creative ways.32 My sense is that in exploring these very issues in new and creative ways.32 My sense is that the substructure of his theology remained firm and unchanged throughout the substructure of his theology remained firm and unchanged throughout his long academic career, but he kept continuously building and elaborating his long academic career, but he kept continuously building and elaborating in an attempt to clarify and highlight its relevance for church and world past, in an attempt to clarify and highlight its relevance for church and world past, present, and future. present, and future. In the Footsteps of Marcion 91 In the Footsteps of Marcion 91

Notes Notes

1John H. Yoder, Preface to Theology, Christology, and Theological Method (Elkhart, IN.: 1John H. Yoder, Preface to Theology, Christology, and Theological Method (Elkhart, IN.: Goshen Biblical Seminary; distributed by Co-op Bookstore, 3003 Benham, Elkhart, IN Goshen Biblical Seminary; distributed by Co-op Bookstore, 3003 Benham, Elkhart, IN 46517). This volume “brings together the bulk of the instructional content of a semester course 46517). This volume “brings together the bulk of the instructional content of a semester course offered . . . from the early 1960’s through Spring of 1981”(1). offered . . . from the early 1960’s through Spring of 1981”(1).

2Still the most authoritative account of Marcion’s life and career is that of Adolf von Harnack, 2Still the most authoritative account of Marcion’s life and career is that of Adolf von Harnack, Marcion, The Gospel of the Alien God (Durham: The Labyrinth Press, 1990; original German Marcion, The Gospel of the Alien God (Durham: The Labyrinth Press, 1990; original German edition, 1924). For a more recent analysis and assessment of Marcion’s teachings, see Stephen edition, 1924). For a more recent analysis and assessment of Marcion’s teachings, see Stephen G. Wilson, Related Strangers, Jews and Christians 70 - 170 CE (Minneapolis: Fortress Press, G. Wilson, Related Strangers, Jews and Christians 70 - 170 CE (Minneapolis: Fortress Press, 1995), 196-221. Hans von Campenhausen, The Formation of the Christian Bible 1995), 196-221. Hans von Campenhausen, The Formation of the Christian Bible (Philadelphia: Fortress Press, 1972) is still the unsurpassed account of Marcion’s role in the (Philadelphia: Fortress Press, 1972) is still the unsurpassed account of Marcion’s role in the formation of the Christian canon; further to these issues, see also my Reading Israel’s Story, formation of the Christian canon; further to these issues, see also my Reading Israel’s Story, A Canon-history Approach to the Narrative and Message of the Christian Bible (Kitchener, A Canon-history Approach to the Narrative and Message of the Christian Bible (Kitchener, ON.: Blenheim Retreat and Study Centre, 1998). ON.: Blenheim Retreat and Study Centre, 1998).

3Edgar J. Goodspeed, Christianity Goes to Press (New York: Macmillan, 1940), believes that 3Edgar J. Goodspeed, Christianity Goes to Press (New York: Macmillan, 1940), believes that when putting his plan for a new canon for the church into effect, Marcion “probably . . . put when putting his plan for a new canon for the church into effect, Marcion “probably . . . put forth the new scriptures . . . in a single codex” (80). On the invention and burgeoning use of forth the new scriptures . . . in a single codex” (80). On the invention and burgeoning use of codices (books) in the Christian churches at that time, see note 5 below. codices (books) in the Christian churches at that time, see note 5 below. 4John J. Clabeausx, “Marcion,” Anchor Bible Dictionary, IV (New York: Doubleday, 1992), 515. 4John J. Clabeausx, “Marcion,” Anchor Bible Dictionary, IV (New York: Doubleday, 1992), 515.

5On this important technological development and its impact on the theology and culture of the 5On this important technological development and its impact on the theology and culture of the churches, see Goodspeed, Christianity Goes to Press; Colin H. Roberts and T.C. Skeat, The churches, see Goodspeed, Christianity Goes to Press; Colin H. Roberts and T.C. Skeat, The Birth of the Codex (London: Oxford University Press, 1983); Harry Y. Gamble, Books and Birth of the Codex (London: Oxford University Press, 1983); Harry Y. Gamble, Books and Readers in the Early Church: A History of Early Christian Texts (New Haven and London: Readers in the Early Church: A History of Early Christian Texts (New Haven and London: Yale University Press, 1995). The oldest survivng exemplars of these first giant codices are Yale University Press, 1995). The oldest survivng exemplars of these first giant codices are Codex Sinaiticus, Alexandrinus, and Vaticanus. For evidence of the existence of such codices Codex Sinaiticus, Alexandrinus, and Vaticanus. For evidence of the existence of such codices as a distinguishing feature of the Christian churches already in the third century, see my as a distinguishing feature of the Christian churches already in the third century, see my Reading Israel’s Story, 76-78. Reading Israel’s Story, 76-78.

6In his Prescriptions Against Heretics, 38 (written about 200 CE), Tertullian credits the church 6In his Prescriptions Against Heretics, 38 (written about 200 CE), Tertullian credits the church at Rome with having taken the initiative in this monumental endeavor, describing it as follows: at Rome with having taken the initiative in this monumental endeavor, describing it as follows: “the Law and the Prophets she [the church at Rome] unites in one volume with the Evangelists “the Law and the Prophets she [the church at Rome] unites in one volume with the Evangelists and Apostles, from which she drinks in her faith.” and Apostles, from which she drinks in her faith.” 7Yoder, Preface to Theology, 115. 7Yoder, Preface to Theology, 115. 8Ibid. 8Ibid. 9Ibid. 9Ibid. 10Ibid., 117. 10Ibid., 117. 11Ibid, 119. 11Ibid, 119. 92 The Conrad Grebel Review 92 The Conrad Grebel Review

12Ibid. 12Ibid. 13Ibid. 13Ibid.

14On this aspect of his thought, see John Howard Yoder, “The Authority of the Canon,” in 14On this aspect of his thought, see John Howard Yoder, “The Authority of the Canon,” in Essays on Biblical Interpretation, Anabaptist-Mennonite Perspectives, Text-Reader Series, Essays on Biblical Interpretation, Anabaptist-Mennonite Perspectives, Text-Reader Series, Vol. I, Willard M. Swartley, ed. (Elkhart, IN.: Institute of Mennonite Studies, 1984), 265-90 Vol. I, Willard M. Swartley, ed. (Elkhart, IN.: Institute of Mennonite Studies, 1984), 265-90 (especially 284f.). (especially 284f.). 15Ibid., 7. 15Ibid., 7. 16Ibid., 79. 16Ibid., 79. 17Ibid., 103. 17Ibid., 103. 18Ibid., 76. 18Ibid., 76. 19Ibid., 80. 19Ibid., 80.

20John Howard Yoder, The Royal Priesthood: Essays Ecclesiological and Ecumenical, 20John Howard Yoder, The Royal Priesthood: Essays Ecclesiological and Ecumenical, Michael G. Cartwright, ed. (Grand Rapids, MI: Eerdmans, 1994), 147. Michael G. Cartwright, ed. (Grand Rapids, MI: Eerdmans, 1994), 147. 21Ibid., 148. 21Ibid., 148. 22Ibid., 149. 22Ibid., 149. 23John Howard Yoder, The Christian Witness to the State, Institute of Mennonite Studies, 3 23John Howard Yoder, The Christian Witness to the State, Institute of Mennonite Studies, 3 (Newton, KS: Faith and Life Press, 1964), 31. (Newton, KS: Faith and Life Press, 1964), 31. 24Ibid., 32. 24Ibid., 32. 25Ibid., 31. 25Ibid., 31. 26Ibid., 38. 26Ibid., 38. 27Ibid., 32. 27Ibid., 32. 28Ibid. 28Ibid. 29Ibid. 29Ibid.

30On the role of these decrees in rabbinic thought, see ‘Noachide Laws,” Encyclopedia 30On the role of these decrees in rabbinic thought, see ‘Noachide Laws,” Encyclopedia Judaica, 12 (Jerusalem: Keter Publishing House, 1971), 1189f. Judaica, 12 (Jerusalem: Keter Publishing House, 1971), 1189f.

31I have written about these developments in The Origins of the Bible: Rethinking Canon 31I have written about these developments in The Origins of the Bible: Rethinking Canon History (New York: Paulist Press, 1994), and more recently in Reading Israel’s Story, Part History (New York: Paulist Press, 1994), and more recently in Reading Israel’s Story, Part Two, “The Narrative and Message of the Tanakh,” 17-38. Two, “The Narrative and Message of the Tanakh,” 17-38.

32John Howard Yoder, For the Nations: Essays Public and Evangelical (Grand Rapids, MI: 32John Howard Yoder, For the Nations: Essays Public and Evangelical (Grand Rapids, MI: Eerdmans, 1997); see especially ch. 3, “‘See How They Go With Their Face to the Sun,’” 51-78. Eerdmans, 1997); see especially ch. 3, “‘See How They Go With Their Face to the Sun,’” 51-78. Reflections 93 Reflections 93

Tributes to John Howard Yoder (1927-1997) Tributes to John Howard Yoder (1927-1997)

Given at his memorial service, January 3, 1998, at Goshen Given at his memorial service, January 3, 1998, at Goshen College Mennonite Church, Goshen, IN College Mennonite Church, Goshen, IN

Tom Yoder Neufeld Tom Yoder Neufeld A meditation given at the memorial service A meditation given at the memorial service

We Have This Treasure in Clay Jars We Have This Treasure in Clay Jars

1 Since it is by God’s mercy that we are engaged in this ministry, we do 1 Since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. . . . 5 For we do not proclaim ourselves; we proclaim Jesus not lose heart. . . . 5 For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is the God who said, “Let light shine out of darkness,” who has shone in the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 7 But we have this treasure in clay jars, so that it face of Jesus Christ. 7 But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and may be made clear that this extraordinary power belongs to God and does not come from us. . . . 13 But . . . we have the spirit of faith that is in does not come from us. . . . 13 But . . . we have the spirit of faith that is in accordance with scripture–“I believed, and so I spoke” . . . 14 because accordance with scripture–“I believed, and so I spoke” . . . 14 because we know that the one who raised the Lord Jesus will raise us also with we know that the one who raised the Lord Jesus will raise us also with Jesus, and will bring us with you into his presence. (2 Cor. 4, excerpts) Jesus, and will bring us with you into his presence. (2 Cor. 4, excerpts)

At the centre of the words of Scripture we have just heard lies a phrase that is At the centre of the words of Scripture we have just heard lies a phrase that is as evocative as any of Jesus’ parables: “we have this treasure in clay jars.” as evocative as any of Jesus’ parables: “we have this treasure in clay jars.” Like Jesus in his parables of the Kingdom of God, Paul allows two images to Like Jesus in his parables of the Kingdom of God, Paul allows two images to rub against each other: treasure and clay jars, treasure and earthen vessels–the rub against each other: treasure and clay jars, treasure and earthen vessels–the one an image of worth and value, the other of humbleness and vulnerability. I one an image of worth and value, the other of humbleness and vulnerability. I invite you to fill Paul’s parable with your own reflections about John Howard invite you to fill Paul’s parable with your own reflections about John Howard

Tom Yoder Neufeld is married to Yoder’s daughter, Rebecca, and teaches Tom Yoder Neufeld is married to Yoder’s daughter, Rebecca, and teaches Religious Studies at Conrad Grebel College in Waterloo, ON. Religious Studies at Conrad Grebel College in Waterloo, ON. 94 The Conrad Grebel Review 94 The Conrad Grebel Review

Yoder as one of God’s clay jars, but also about yourself as an earthen carrier Yoder as one of God’s clay jars, but also about yourself as an earthen carrier of God’s treasure. I am deeply conscious that the following comments are of God’s treasure. I am deeply conscious that the following comments are themselves very much “earthen.” themselves very much “earthen.” Paul knew that this strange combination of power and weakness, treasure Paul knew that this strange combination of power and weakness, treasure and clay, lies at the very core of the gospel. It is seen most profoundly in the and clay, lies at the very core of the gospel. It is seen most profoundly in the cross as the ironic expression of God’s power and might to make right. But it cross as the ironic expression of God’s power and might to make right. But it comes to expression also in God’s entrusting of this treasure to his earthen comes to expression also in God’s entrusting of this treasure to his earthen creatures, to clay jars. The treasure? God’s persistent and endlessly ingenious creatures, to clay jars. The treasure? God’s persistent and endlessly ingenious offer of new creation through reconciliation. The vessels? The suffering offer of new creation through reconciliation. The vessels? The suffering messiah, first and foremost, but also the vulnerable, broken, and mended messiah, first and foremost, but also the vulnerable, broken, and mended members of his body, who already live in light of the resurrection even as they members of his body, who already live in light of the resurrection even as they await the full restoration of their humanity. await the full restoration of their humanity. This treasure comes to us in many jars, and no one jar can contain the This treasure comes to us in many jars, and no one jar can contain the whole of the treasure. One of God’s earthen vessels was John Howard Yoder– whole of the treasure. One of God’s earthen vessels was John Howard Yoder– husband, father, grandfather, brother, teacher, mentor, and friend–an earthen husband, father, grandfather, brother, teacher, mentor, and friend–an earthen jar from which we have drunk deep draughts of God’s good news and God’s jar from which we have drunk deep draughts of God’s good news and God’s call to faithfulness. call to faithfulness. I can’t possibly do more here than point to a few ways in which John I can’t possibly do more here than point to a few ways in which John carried the treasure. And I do so as one who was and remains his student, and carried the treasure. And I do so as one who was and remains his student, and as a son-in-law. as a son-in-law. One important dimension of the treasure that God has offered us in this One important dimension of the treasure that God has offered us in this earthen vessel was John’s remarkable ability to “see Jesus” through the eyes earthen vessel was John’s remarkable ability to “see Jesus” through the eyes of all the early witnesses, from Luke to Paul to John of Patmos, through eyes of all the early witnesses, from Luke to Paul to John of Patmos, through eyes of countless faithful witnesses since too numerous to list, from Conrad Grebel of countless faithful witnesses since too numerous to list, from Conrad Grebel to Leo Tolstoy, from Thomas Merton to Dorothy Day, and to hear through to Leo Tolstoy, from Thomas Merton to Dorothy Day, and to hear through that rich diversity of faithful voices Jesus’ singular call to the way of servanthood that rich diversity of faithful voices Jesus’ singular call to the way of servanthood and cross. and cross. He found a multitude of ways to hold that vision of sacrifice and He found a multitude of ways to hold that vision of sacrifice and discipleship before the church–not only his Mennonite church but also his discipleship before the church–not only his Mennonite church but also his ecumenical community of faith. That, too, is a treasure of inestimable value. ecumenical community of faith. That, too, is a treasure of inestimable value. On the one hand, John put before us who want so much to be different that it On the one hand, John put before us who want so much to be different that it is unfaithful to be satisfied to be a holy huddle; on the other hand, he put is unfaithful to be satisfied to be a holy huddle; on the other hand, he put before us who are very much at home in the world the clear call to be a church before us who are very much at home in the world the clear call to be a church without spot or wrinkle, a fitting bride for the Lamb. And he put before all of without spot or wrinkle, a fitting bride for the Lamb. And he put before all of us together the challenge to be a faithful embodiment of what God wants for us together the challenge to be a faithful embodiment of what God wants for the nations. the nations. Reflections 95 Reflections 95

Just as John Yoder refused to remain within assigned confessional Just as John Yoder refused to remain within assigned confessional borders, so he refused to find a home in any one of our sundry academic borders, so he refused to find a home in any one of our sundry academic workshops where we labor at our separate disciplines of history, biblical studies, workshops where we labor at our separate disciplines of history, biblical studies, theology, ethics, and peace studies. A unique dimension of the treasure he theology, ethics, and peace studies. A unique dimension of the treasure he carried is that he entered each of our workshops and brought the treasure of carried is that he entered each of our workshops and brought the treasure of the gospel for us to work on. He called himself a dilettante, all the while the gospel for us to work on. He called himself a dilettante, all the while scaring the wits out of us experts. scaring the wits out of us experts. To restate our text: “he believed and so he spoke; he believed and so he To restate our text: “he believed and so he spoke; he believed and so he wrote.” Our work at explicating the treasure of God’s strange gospel and wrote.” Our work at explicating the treasure of God’s strange gospel and God’s bracing call to radical faithfulness must not let up, however much we God’s bracing call to radical faithfulness must not let up, however much we might be tempted in our day to relax its demands. might be tempted in our day to relax its demands. But the treasure John carried could be found most importantly beyond But the treasure John carried could be found most importantly beyond the halls and offices of the academy in the shelters, the homes, and even the the halls and offices of the academy in the shelters, the homes, and even the prison cells of countless disciples around the world, many of them paying prison cells of countless disciples around the world, many of them paying dearly for their efforts to make real the treasure they had discovered in this dearly for their efforts to make real the treasure they had discovered in this earthen vessel. earthen vessel. As his family we will continue to cherish the treasure he was for us. We As his family we will continue to cherish the treasure he was for us. We are deeply conscious of the fact that our own sense of values and the importance are deeply conscious of the fact that our own sense of values and the importance of discipleship are in no small measure his legacy. Our family music will never of discipleship are in no small measure his legacy. Our family music will never be the same; we will miss John’s strong tenor or profound bass, whatever was be the same; we will miss John’s strong tenor or profound bass, whatever was required; the many songs we sing here today are witness to the importance of required; the many songs we sing here today are witness to the importance of this treasure to us as a family. And his grandchildren will miss his affection, this treasure to us as a family. And his grandchildren will miss his affection, expressed in his unique manner–affection they were themselves able to offer expressed in his unique manner–affection they were themselves able to offer so freely at his seventieth birthday celebration the night before he died. so freely at his seventieth birthday celebration the night before he died. These are only hints of the treasure this earthen vessel named John These are only hints of the treasure this earthen vessel named John Howard Yoder held. This treasure is without measure, in the end not, as our Howard Yoder held. This treasure is without measure, in the end not, as our text reminds us, because of John Yoder, but because of the extraordinary text reminds us, because of John Yoder, but because of the extraordinary power of God at work in him. We give thanks today that God had at his power of God at work in him. We give thanks today that God had at his disposal this clay jar. disposal this clay jar. But clay jars are clay jars. They’re often cracked and often leak. At the But clay jars are clay jars. They’re often cracked and often leak. At the best of times they have rough and chipped edges. And at the worst of times best of times they have rough and chipped edges. And at the worst of times they fall and break; and the sharp edges of the shards can cut and wound, and they fall and break; and the sharp edges of the shards can cut and wound, and wound deeply. wound deeply. “But God”–the two most important words in the Bible for all of us clay “But God”–the two most important words in the Bible for all of us clay jars to hear–but God, rich in mercy, by his great love puts the pieces together, jars to hear–but God, rich in mercy, by his great love puts the pieces together, and continues to use the patched vessels, with all the cracks and seams still and continues to use the patched vessels, with all the cracks and seams still 96 The Conrad Grebel Review 96 The Conrad Grebel Review showing, to offer the divine treasure of grace and reconciliation. That surely is showing, to offer the divine treasure of grace and reconciliation. That surely is the heart of the treasure. This is where treasure and earth meet. And there can the heart of the treasure. This is where treasure and earth meet. And there can be no more fitting a means to carry that treasure than a patched clay jar. May be no more fitting a means to carry that treasure than a patched clay jar. May God give us all courage to offer our patched selves as vessels for God’s God give us all courage to offer our patched selves as vessels for God’s treasure, even as today we give thanks to God for John Howard Yoder, and treasure, even as today we give thanks to God for John Howard Yoder, and look forward to the time when we together with him will be raised with Jesus look forward to the time when we together with him will be raised with Jesus and brought into God’s presence. and brought into God’s presence.

AMEN AMEN

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From a sister: From a sister: Mary Ellen Meyer Mary Ellen Meyer

And the Lord said, “It is not good for people to be alone, so I will set them And the Lord said, “It is not good for people to be alone, so I will set them in families, a mother and father and sisters and brothers; and they will care in families, a mother and father and sisters and brothers; and they will care for each other, and support each other, they will respect and challenge and for each other, and support each other, they will respect and challenge and confront each other, but most of all, they will love each other to the end.” confront each other, but most of all, they will love each other to the end.” And it was so, and the Lord saw that it was good. And it was so, and the Lord saw that it was good.

John and I grew up in a family and extended family rooted deeply in the John and I grew up in a family and extended family rooted deeply in the Wayne County Ohio community and the Oak Grove Mennonite Church. This Wayne County Ohio community and the Oak Grove Mennonite Church. This community and congregation helped educate and nurture us, and gave us a community and congregation helped educate and nurture us, and gave us a broad perspective on the world. It was clear early in his life that John had broad perspective on the world. It was clear early in his life that John had special gifts in analytical and critical thinking, in writing and speaking with special gifts in analytical and critical thinking, in writing and speaking with clarity and persuasiveness, and in music. While he didn’t always see eye to clarity and persuasiveness, and in music. While he didn’t always see eye to eye with our parents, he was respectful of their wishes that he attend Goshen eye with our parents, he was respectful of their wishes that he attend Goshen College rather than another college that was his choice. College rather than another college that was his choice.

Mary Ellen Meyer lives in Goshen, IN. Mary Ellen Meyer lives in Goshen, IN. Reflections 97 Reflections 97

Since I was over five years his junior, I’m sure I was the bothersome Since I was over five years his junior, I’m sure I was the bothersome little sister for many of our growing-up years. But I remember special good little sister for many of our growing-up years. But I remember special good times such as evenings when our parents were gone, leaving him in charge, or times such as evenings when our parents were gone, leaving him in charge, or Christmas Eve night when we slept in the same room and anticipated Christmas Christmas Eve night when we slept in the same room and anticipated Christmas Day together. After Al and I married and we went to France for a three-year Day together. After Al and I married and we went to France for a three-year term of postwar relief service with the Mennonite Central Committee, John term of postwar relief service with the Mennonite Central Committee, John and Annie were already there and had moved forty miles away to Basel, and Annie were already there and had moved forty miles away to Basel, Switzerland, just before we came to Valdoie. During those years I learned to Switzerland, just before we came to Valdoie. During those years I learned to know John in a new way, as adult with adult, and they were good years. Al know John in a new way, as adult with adult, and they were good years. Al and I would take a much anticipated break from a rather rigorous schedule in and I would take a much anticipated break from a rather rigorous schedule in the Valdoie children’s home and center, and drive to Allschwil for a pleasant the Valdoie children’s home and center, and drive to Allschwil for a pleasant visit with John and Annie, two-year-old Rebecca and baby Martha. We were visit with John and Annie, two-year-old Rebecca and baby Martha. We were always restored by Annie’s good cooking and the relaxed schedule. always restored by Annie’s good cooking and the relaxed schedule. As we both returned to the States and the rest of our children were As we both returned to the States and the rest of our children were born, their Yoder peer cousins became very important. Our parents, Howard born, their Yoder peer cousins became very important. Our parents, Howard and Ethel Yoder, began week-long Lake Michigan vacations for the extended and Ethel Yoder, began week-long Lake Michigan vacations for the extended family, and these helped to seal the relationships with good times and memories. family, and these helped to seal the relationships with good times and memories. These vacations continue to this day and include forty to fifty family members. These vacations continue to this day and include forty to fifty family members. John always made time in his schedule for these gatherings, as he did for John always made time in his schedule for these gatherings, as he did for family Christmases, Thanksgivings, and other special events. He participated family Christmases, Thanksgivings, and other special events. He participated in his own unique way, but it was clear that it was important to him that these in his own unique way, but it was clear that it was important to him that these events take place and that he gave them his support. events take place and that he gave them his support. Last Monday evening, when the family was gathered to celebrate John’s Last Monday evening, when the family was gathered to celebrate John’s seventieth birthday, the granddaughters performed an original musical tribute, seventieth birthday, the granddaughters performed an original musical tribute, and the visiting that went on around that as we caught up with each other was, and the visiting that went on around that as we caught up with each other was, as always, lively and stimulating. For many of you, John is known and as always, lively and stimulating. For many of you, John is known and recognized as a scholar, theologian, ethicist, writer, and lecturer. He was all of recognized as a scholar, theologian, ethicist, writer, and lecturer. He was all of those. But for me, he will always be a respected and loved brother, and the those. But for me, he will always be a respected and loved brother, and the one who, with Annie, gave us and the world a remarkable family we love one who, with Annie, gave us and the world a remarkable family we love dearly. As we gather, we will imagine him in his corner chair, and he will dearly. As we gather, we will imagine him in his corner chair, and he will always be part of us. always be part of us.

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From a friend, former colleague, and fellow ethicist: From a friend, former colleague, and fellow ethicist: Stanley Hauerwas Stanley Hauerwas

The 1978 Festival Quarterly had a feature called “Winter Profile” that featured The 1978 Festival Quarterly had a feature called “Winter Profile” that featured John–he had an uncanny knack for getting into the important magazines. The John–he had an uncanny knack for getting into the important magazines. The interviewer asked him if he enjoyed his significance. “Oh, time has passed me interviewer asked him if he enjoyed his significance. “Oh, time has passed me by,” he responded. (We are told he said this “without feeling.”) “I won’t by,” he responded. (We are told he said this “without feeling.”) “I won’t strategize making sure I get my monument. I got caught between the H.S. strategize making sure I get my monument. I got caught between the H.S. Bender generation and the Willard Swartley generation.” Bender generation and the Willard Swartley generation.” Obviously failing to get John to be introspective, the interviewer tried Obviously failing to get John to be introspective, the interviewer tried again by asking him if he was happy. “I haven’t found it very useful to ask again by asking him if he was happy. “I haven’t found it very useful to ask that question.” We are then informed that Yoder is quite critical of the cult of that question.” We are then informed that Yoder is quite critical of the cult of happiness, seeing it as a form of cultural conformity. But yes, he is thankful happiness, seeing it as a form of cultural conformity. But yes, he is thankful and does not feel hurt or oppressed. He notes, “So far our children haven’t and does not feel hurt or oppressed. He notes, “So far our children haven’t hurt their parents much. I have tenure. And I don’t think I’ll run out of hurt their parents much. I have tenure. And I don’t think I’ll run out of Anabaptist sources.” We are told he said this with a tone of peace and just a Anabaptist sources.” We are told he said this with a tone of peace and just a pinch of resignation, noting “I’m not concerned with building an empire.” pinch of resignation, noting “I’m not concerned with building an empire.” Quintessential John Yoder–which, of course, puts us who have come Quintessential John Yoder–which, of course, puts us who have come to praise him in a tough spot. As Christians we already know better than to try to praise him in a tough spot. As Christians we already know better than to try to insure we will not be forgotten–not because, as the Stoics knew, that is a to insure we will not be forgotten–not because, as the Stoics knew, that is a fruitless task, but because it is the deepest sign of unfaithfulness. Any attempt fruitless task, but because it is the deepest sign of unfaithfulness. Any attempt to insure our memory in this world is the denial of that community that John to insure our memory in this world is the denial of that community that John now enjoys, that is, the communion of saints. Yet we also know that he would now enjoys, that is, the communion of saints. Yet we also know that he would not like for us to say anything about him that seemed to make him more not like for us to say anything about him that seemed to make him more important than what he most cared about, that is, God’s nonviolent kingdom. important than what he most cared about, that is, God’s nonviolent kingdom. Michael Cartwright observed that John has certainly gone to extreme lengths Michael Cartwright observed that John has certainly gone to extreme lengths to make sure he did not have to respond to the Festschrift some of us are in to make sure he did not have to respond to the Festschrift some of us are in the process of preparing. the process of preparing. Yet, like it or not, John changed my life and I, at least, think he ought to Yet, like it or not, John changed my life and I, at least, think he ought to be held accountable. Reading him made me a pacifist. It did so because John be held accountable. Reading him made me a pacifist. It did so because John

Stanley Hauerwas, a colleague of Yoder’s at Notre Dame, now teaches at Stanley Hauerwas, a colleague of Yoder’s at Notre Dame, now teaches at Duke University. He was instrumental in planning a forthcoming Festschrift Duke University. He was instrumental in planning a forthcoming Festschrift in honor of Yoder’s work. in honor of Yoder’s work. Reflections 99 Reflections 99 taught me that nonviolence was not just another “moral issue” but constitutes taught me that nonviolence was not just another “moral issue” but constitutes the heart of our worship of a crucified messiah. Of course I know that John the heart of our worship of a crucified messiah. Of course I know that John was never quite sure what to make of having so convinced me. At an evening was never quite sure what to make of having so convinced me. At an evening arranged by Jim Burtchaell, John and I were giving short accounts of our life arranged by Jim Burtchaell, John and I were giving short accounts of our life and work for new graduate students at Notre Dame. As usual, John described and work for new graduate students at Notre Dame. As usual, John described himself as a dilettante having no real field but having written for many years in himself as a dilettante having no real field but having written for many years in defense of Christian nonviolence. He confessed that, as far as he knew, he defense of Christian nonviolence. He confessed that, as far as he knew, he had only convinced one other person, meaning me, and I could tell he felt a had only convinced one other person, meaning me, and I could tell he felt a good deal of ambiguity about that “accomplishment.” good deal of ambiguity about that “accomplishment.” In truth I know I was a burden for John. In speech and writing he was In truth I know I was a burden for John. In speech and writing he was exacting. He had the kind of exactness only an analytic philosopher could exacting. He had the kind of exactness only an analytic philosopher could love. He never said more or less than needed to be said. “I haven’t found it love. He never said more or less than needed to be said. “I haven’t found it very useful to ask that question.” Notice, he did not say it is wrong to ask if very useful to ask that question.” Notice, he did not say it is wrong to ask if one is happy; he said it is not useful. Such exactness can be quite exasperating. one is happy; he said it is not useful. Such exactness can be quite exasperating. I, on the other hand, love exaggeration. Why say carefully what can be said I, on the other hand, love exaggeration. Why say carefully what can be said offensively? John, committed as he was to the ministry of careful speech, I offensively? John, committed as he was to the ministry of careful speech, I know found exasperating how I said what I thought I had learned from him. know found exasperating how I said what I thought I had learned from him. Yet he was patient with me–which is but an indication that he knew he even Yet he was patient with me–which is but an indication that he knew he even had to treat me nonviolently. I know at times it was not easy. I suspect that had to treat me nonviolently. I know at times it was not easy. I suspect that was particularly true, given my polemical style. was particularly true, given my polemical style. Among Mennonites John was certainly not “laid back”; but how he Among Mennonites John was certainly not “laid back”; but how he approached those “outside” as well as critics of his work was quite different. I approached those “outside” as well as critics of his work was quite different. I kept getting into fights because of what I had learned from him, and he would kept getting into fights because of what I had learned from him, and he would then suggest it was my fault. In truth I think he was right about that. He knew then suggest it was my fault. In truth I think he was right about that. He knew how to be nonviolent because he had all those witnesses, those Anabaptist how to be nonviolent because he had all those witnesses, those Anabaptist sources, to teach him how. So rather than showing the incoherence of this or sources, to teach him how. So rather than showing the incoherence of this or that version of the just war theory, John would find a way to hold advocates that version of the just war theory, John would find a way to hold advocates of just war to their own best insights. He really lived and thought that God is of just war to their own best insights. He really lived and thought that God is to be found in those whom we think to be our deepest enemies. As one new to to be found in those whom we think to be our deepest enemies. As one new to the practice of nonviolence, I know that is a skill I can at best only dimly the practice of nonviolence, I know that is a skill I can at best only dimly imagine, much less desire to live as John lived it. imagine, much less desire to live as John lived it. Which means we simply cannot with truth accept his claims to his own Which means we simply cannot with truth accept his claims to his own insignificance. For many of us, Mennonite and non-Mennonite, he changed insignificance. For many of us, Mennonite and non-Mennonite, he changed our world through how he lived and what he wrote. In particular, I have been our world through how he lived and what he wrote. In particular, I have been asked by Lisa Cahill, president of the Society of Christian Ethics, to say that asked by Lisa Cahill, president of the Society of Christian Ethics, to say that 100 The Conrad Grebel Review 100 The Conrad Grebel Review our coming meeting will not be the same with John missing. We will continue our coming meeting will not be the same with John missing. We will continue to expect to see that enigmatic figure in the back row taking notes but saying to expect to see that enigmatic figure in the back row taking notes but saying nothing, though it may be a session on a topic that he knows more about than nothing, though it may be a session on a topic that he knows more about than anyone in the world. (And it goes without saying that most sessions of the anyone in the world. (And it goes without saying that most sessions of the SCE are about matters he knew more about than those writing the papers.) SCE are about matters he knew more about than those writing the papers.) So in a mode uncharacteristic of John’s way of working, I think it best So in a mode uncharacteristic of John’s way of working, I think it best to end with some of his words. This beautiful and exacting passage, beautiful to end with some of his words. This beautiful and exacting passage, beautiful because of its exactness, comes close to the end of The Politics of Jesus. I because of its exactness, comes close to the end of The Politics of Jesus. I believe what John said in it is not only the heart of his work, the heart of believe what John said in it is not only the heart of his work, the heart of Christian theology, but also the heart of what it means to live as a disciple of Christian theology, but also the heart of what it means to live as a disciple of Christ: Christ:

The key to the obedience of God’s people is not their The key to the obedience of God’s people is not their effectiveness but their patience. The triumph of the right is effectiveness but their patience. The triumph of the right is assured not by the might that comes to the aid of the right, assured not by the might that comes to the aid of the right, which is of course the justification of the use of violence and which is of course the justification of the use of violence and the other kinds of power in every human conflict; the triumph the other kinds of power in every human conflict; the triumph of the right, although it is assured, is sure because of the of the right, although it is assured, is sure because of the power of the resurrection and not because of any calculation power of the resurrection and not because of any calculation of causes and effects, nor because of the inherently greater of causes and effects, nor because of the inherently greater strength of the good guys. The relationship between the strength of the good guys. The relationship between the obedience of God’s people and the triumph of God’s cause is obedience of God’s people and the triumph of God’s cause is not a relationship of cause and effect but one of cross and not a relationship of cause and effect but one of cross and resurrection. resurrection.

Therefore, it must be true, as John puts it, that “the people who bear crosses Therefore, it must be true, as John puts it, that “the people who bear crosses are working with the grain of the universe.” A life capable of such writing is are working with the grain of the universe.” A life capable of such writing is not replaceable. But the very God that makes such a life possible we can be not replaceable. But the very God that makes such a life possible we can be sure will send us new, and no doubt quite different, John Yoders. At this time, sure will send us new, and no doubt quite different, John Yoders. At this time, however, let us rejoice that God gave us this life, this bit of the grain of the however, let us rejoice that God gave us this life, this bit of the grain of the universe. universe.

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From a colleague at Notre Dame: From a colleague at Notre Dame: Father David B. Burrell Father David B. Burrell

With justice He will rule the world, With justice He will rule the world, He will judge the peoples with His truth. (Ps. 96) He will judge the peoples with His truth. (Ps. 96) Faith is the “original revolution.” Faith is the “original revolution.” (Thomas Merton, Learning to Love) (Thomas Merton, Learning to Love)

Yesterday was the feast of St. Gregory Nazianzen and St. Basil. Recalling Yesterday was the feast of St. Gregory Nazianzen and St. Basil. Recalling their studies together and friendship in Athens, Gregory says: their studies together and friendship in Athens, Gregory says:

The same hope inspired us: the pursuit of learning. This is an The same hope inspired us: the pursuit of learning. This is an ambition especially subject to envy. Yet between us there ambition especially subject to envy. Yet between us there was no envy. Our rivalry consisted, not in seeking the first was no envy. Our rivalry consisted, not in seeking the first place for oneself but in yielding it to the other, for we looked place for oneself but in yielding it to the other, for we looked at each other’s success as his own. Our great pursuit, the at each other’s success as his own. Our great pursuit, the great name we wanted, was to be Christians, to be called great name we wanted, was to be Christians, to be called “Christians.” “Christians.”

My most recent optic on John has been to share a printer in our faculty My most recent optic on John has been to share a printer in our faculty office building, and so be privy to his unceasing networking: confirming, office building, and so be privy to his unceasing networking: confirming, extending, re-confirming a community of inquirers seeking the faith and the extending, re-confirming a community of inquirers seeking the faith and the hope needed to sustain one another to live justly in a world dominated by hope needed to sustain one another to live justly in a world dominated by injustice. injustice.

With justice He will rule the world, With justice He will rule the world, He will judge the peoples with His truth. He will judge the peoples with His truth. Faith is the “original revolution.” Faith is the “original revolution.”

Nothing short of faith can show us the way, and John spent a half- Nothing short of faith can show us the way, and John spent a half- century working out the implications of that conviction–one which is more century working out the implications of that conviction–one which is more

Father David Burrell is a long-time colleague and friend of Yoder’s at the Father David Burrell is a long-time colleague and friend of Yoder’s at the University of Notre Dame, and former chair of the Department of Theology. University of Notre Dame, and former chair of the Department of Theology. 102 The Conrad Grebel Review 102 The Conrad Grebel Review readily accepted today than when he first began to expound it: faith in a free readily accepted today than when he first began to expound it: faith in a free Creator whose eternal Word calls us forth from darkness, and whose Spirit Creator whose eternal Word calls us forth from darkness, and whose Spirit constantly renews us. The inexhaustible treasures of a faith that emboldens us constantly renews us. The inexhaustible treasures of a faith that emboldens us to probe the ineluctable implications of that liberating Word, the one whom to probe the ineluctable implications of that liberating Word, the one whom that other John announced: “I myself have seen and have testified that this is that other John announced: “I myself have seen and have testified that this is the Son of God” (John 1:34). John Howard’s life has been that very testimony. the Son of God” (John 1:34). John Howard’s life has been that very testimony.

It should be obvious that neither justice nor God rules the world, and It should be obvious that neither justice nor God rules the world, and that no people is ready to be judged by His truth. Yet faith remains the “original that no people is ready to be judged by His truth. Yet faith remains the “original revolution” against that obvious observation. God does rule, with a justice revolution” against that obvious observation. God does rule, with a justice which we are enjoined to discern, as we encourage one another to make which we are enjoined to discern, as we encourage one another to make present there where each of us abides, a real presence made palpable through present there where each of us abides, a real presence made palpable through our unyielding quest to submit to the judgment of His truth. Stern stuff, our unyielding quest to submit to the judgment of His truth. Stern stuff, demanding unceasing networking to form and reform communities of faithful demanding unceasing networking to form and reform communities of faithful inquirers, yet always humble before the person of that truth whom we seek, inquirers, yet always humble before the person of that truth whom we seek, that one whose judgment we cannot fear so long as His word sustains us. In that one whose judgment we cannot fear so long as His word sustains us. In the wake of this man’s death, let the words of yet another John, redolent of the wake of this man’s death, let the words of yet another John, redolent of this holy season, sustain us: this holy season, sustain us:

Beloved, we are God’s children now; what we will be had Beloved, we are God’s children now; what we will be had not yet been revealed. What we do know is this: when he is not yet been revealed. What we do know is this: when he is revealed we will be like him, for we shall see him as he is. revealed we will be like him, for we shall see him as he is. (1 John 3:2) (1 John 3:2)

Assured as we are that our brother John sees him as he is, let us follow Assured as we are that our brother John sees him as he is, let us follow the exhortation of that other John to “abide in him, so that [we] too may have the exhortation of that other John to “abide in him, so that [we] too may have confidence in his coming” (1 John 2:28). confidence in his coming” (1 John 2:28).

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From a long-time friend and mission colleague: From a long-time friend and mission colleague: David A. Shank David A. Shank

In our a cappella chorus, John Howard sang bass, right behind me, and so any In our a cappella chorus, John Howard sang bass, right behind me, and so any hesitations I might have had were clearly covered by another voice–which hesitations I might have had were clearly covered by another voice–which was all for the good when he didn’t make mistakes. Anyone who ever heard was all for the good when he didn’t make mistakes. Anyone who ever heard him sing Handel’s “Why do the nations rage?” would never forget it, for it was him sing Handel’s “Why do the nations rage?” would never forget it, for it was not singing classical music, but the Word. His first-prize national peace oration not singing classical music, but the Word. His first-prize national peace oration of 1947 began: “Why do the nations rage, and the people imagine a vain thing of 1947 began: “Why do the nations rage, and the people imagine a vain thing against the Lord and against his anointed?” (This prize oration is not listed in against the Lord and against his anointed?” (This prize oration is not listed in his comprehensive bibliography.) his comprehensive bibliography.) Most of us are too little aware of the “unknown years” of John Howard’s Most of us are too little aware of the “unknown years” of John Howard’s European service and study. Beyond the deep personal debt which I owe to European service and study. Beyond the deep personal debt which I owe to him, in the name of many others who are not here today, and without their him, in the name of many others who are not here today, and without their authorization, I am taking the liberty to pay tribute to John for those fifteen authorization, I am taking the liberty to pay tribute to John for those fifteen extremely heavy years of very difficult work of grass-roots praxis which was extremely heavy years of very difficult work of grass-roots praxis which was the groundwork of his ongoing theological reflection and legacy. the groundwork of his ongoing theological reflection and legacy. First of all, I pay tribute in the name of the French Mennonites. In First of all, I pay tribute in the name of the French Mennonites. In 1949, at age twenty-two, John Howard arrived among them mentored by two 1949, at age twenty-two, John Howard arrived among them mentored by two years at Goshen College–he earned his B.A. in that time–and identified (so years at Goshen College–he earned his B.A. in that time–and identified (so well that he married one of their best daughters) with this small, scattered well that he married one of their best daughters) with this small, scattered religious minority bound by ethnicity, a rural ethos, and inner-oriented piety, religious minority bound by ethnicity, a rural ethos, and inner-oriented piety, and was able to help them get in touch with the best of their spiritual roots. and was able to help them get in touch with the best of their spiritual roots. Despite the trauma of the war just under the surface, he listened, provoked, Despite the trauma of the war just under the surface, he listened, provoked, questioned, translated, organized, promoted social ministries, created bridges, questioned, translated, organized, promoted social ministries, created bridges, wrote, published, challenged their elders, and inspired their youth. It is the wrote, published, challenged their elders, and inspired their youth. It is the judgment of their outgroup historian that except for Pierre Widmer, no one judgment of their outgroup historian that except for Pierre Widmer, no one influenced more than he the postwar “new look” of French Mennonitism. He influenced more than he the postwar “new look” of French Mennonitism. He was there for five years. was there for five years. Secondly, in the name of a larger European Mennonitism, I would like Secondly, in the name of a larger European Mennonitism, I would like to pay tribute to John Howard for those years: Swiss, Dutch, German, Belgian, to pay tribute to John Howard for those years: Swiss, Dutch, German, Belgian,

David A. Shank became a friend of Yoder’s when both were students at David A. Shank became a friend of Yoder’s when both were students at Goshen College. They were both involved for many years in mission work Goshen College. They were both involved for many years in mission work abroad. abroad. 104 The Conrad Grebel Review 104 The Conrad Grebel Review

Spanish, Russian, English–all profited from his crisscrossing of political, Spanish, Russian, English–all profited from his crisscrossing of political, linguistic, cultural, and theological borders through personal contacts and linguistic, cultural, and theological borders through personal contacts and correspondence, through the European Mennonite Bible School, through correspondence, through the European Mennonite Bible School, through Mennonite World Conference, and through inter-Mennonite meetings and Mennonite World Conference, and through inter-Mennonite meetings and conferences, where he was often speaker. But further, in conversation with conferences, where he was often speaker. But further, in conversation with other Mennonite scholars, he did his own very intensive historical spadework other Mennonite scholars, he did his own very intensive historical spadework and analysis of that most crucial time in the history of Western Christianity, and analysis of that most crucial time in the history of Western Christianity, and all Mennonitism can profit as it learns from him of its weaknesses and its and all Mennonitism can profit as it learns from him of its weaknesses and its strengths for ecclesiastical conversation and dialogue. strengths for ecclesiastical conversation and dialogue. Thirdly, I pay tribute in the name of war-scarred but peace-concerned Thirdly, I pay tribute in the name of war-scarred but peace-concerned Protestant theologians of postwar Europe, who met in the several “Puidoux” Protestant theologians of postwar Europe, who met in the several “Puidoux” conferences starting in 1955. There they were challenged for the first time in conferences starting in 1955. There they were challenged for the first time in 400 years by a Free Church ecclesiology and peace ethic, as articulated by a 400 years by a Free Church ecclesiology and peace ethic, as articulated by a young theology student whose brashness permitted him to put into practice young theology student whose brashness permitted him to put into practice what he was learning from his study of the Free Church-Reformed what he was learning from his study of the Free Church-Reformed conversations of the sixteenth century. In their name I pay tribute to John conversations of the sixteenth century. In their name I pay tribute to John Howard for his vigorous participation, which would eventually produce The Howard for his vigorous participation, which would eventually produce The Politics of Jesus. Politics of Jesus. Fourthly, I should like to pay tribute to John Howard in the name of Fourthly, I should like to pay tribute to John Howard in the name of Algeria, torn by the leftovers of French colonialism and where French Algeria, torn by the leftovers of French colonialism and where French Mennonite youth were also engaged militarily. His vision of, and commitment Mennonite youth were also engaged militarily. His vision of, and commitment to, a presence there of the peace of Christ never died, despite the terrible to, a presence there of the peace of Christ never died, despite the terrible attrition of a war of liberation with its religious overtones. He was able to see attrition of a war of liberation with its religious overtones. He was able to see that vision spelled out diversely through the Mennonite Board of Missions, that vision spelled out diversely through the Mennonite Board of Missions, PAX, Mennonite Central Committee, and, with André Trocmé, the EIRENE PAX, Mennonite Central Committee, and, with André Trocmé, the EIRENE service of conscientious objectors not recognized by their countries. In West service of conscientious objectors not recognized by their countries. In West Africa two years ago, we met the French technician who oversaw the PAX Africa two years ago, we met the French technician who oversaw the PAX boys’ planting of 150 million trees in a strip a kilometer wide and a hundred boys’ planting of 150 million trees in a strip a kilometer wide and a hundred kilometers long. Despite the ongoing Algerian crisis, he had just visited the site kilometers long. Despite the ongoing Algerian crisis, he had just visited the site of the forest and asked a passing Algerian peasant what it was. “Christians did of the forest and asked a passing Algerian peasant what it was. “Christians did that,” he replied. that,” he replied. Finally, I am authorized to pay tribute in the name of what came to be Finally, I am authorized to pay tribute in the name of what came to be called the “Concern” group, which in 1952 met in Amsterdam for mutual called the “Concern” group, which in 1952 met in Amsterdam for mutual sharing, reflection, and self-understanding. In the providence of God we were sharing, reflection, and self-understanding. In the providence of God we were thrown into postwar contexts and situations that were often well beyond human thrown into postwar contexts and situations that were often well beyond human Reflections 105 Reflections 105 capacities and limits, with the resources our mentors had given–and our faith. capacities and limits, with the resources our mentors had given–and our faith. At the end of that week’s meeting, and unbeknownst to the others, John At the end of that week’s meeting, and unbeknownst to the others, John Howard, who was the youngest, wrote a paper entitled “The Cooking of the Howard, who was the youngest, wrote a paper entitled “The Cooking of the Anabaptist Goose” and sent it to Harold Bender–to the later chagrin of us Anabaptist Goose” and sent it to Harold Bender–to the later chagrin of us others. (It too is not found in the comprehensive bibliography of his writings.) others. (It too is not found in the comprehensive bibliography of his writings.) It was his own pungent personal perception and critique of the way in which It was his own pungent personal perception and critique of the way in which the “Anabaptist Vision” could be used to justify denominational identity and the “Anabaptist Vision” could be used to justify denominational identity and worldly acculturation–as if the Anabaptist martyrs had died in vain. When, on worldly acculturation–as if the Anabaptist martyrs had died in vain. When, on his deathbed, Harold Bender was asked about his problems with “the young his deathbed, Harold Bender was asked about his problems with “the young Turks,” he is reported to have replied, “They all love the church.” In the name Turks,” he is reported to have replied, “They all love the church.” In the name of that group, I would like to pay tribute to John Howard, in that “the Anabaptist of that group, I would like to pay tribute to John Howard, in that “the Anabaptist goose is not cooked.” goose is not cooked.” John Howard’s well-known written legacy was not done in a vacuum John Howard’s well-known written legacy was not done in a vacuum or in an ivory tower. It emerged from within the church, in the world, in or in an ivory tower. It emerged from within the church, in the world, in response to the questions raised by the church’s presence in the world. But response to the questions raised by the church’s presence in the world. But John Howard did not follow the world’s agenda; he followed another. John Howard did not follow the world’s agenda; he followed another.

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From a neighbor and former colleague: From a neighbor and former colleague: Erland Waltner Erland Waltner

John Howard Yoder for many years was my esteemed colleague at the John Howard Yoder for many years was my esteemed colleague at the Associated Mennonite Biblical Seminaries (AMBS), my valued neighbor on Associated Mennonite Biblical Seminaries (AMBS), my valued neighbor on Benham Avenue in Elkhart, Indiana, and a dear family friend. Benham Avenue in Elkhart, Indiana, and a dear family friend. Forty years ago, then Dean Harold S. Bender and then President Paul Forty years ago, then Dean Harold S. Bender and then President Paul Mininger and I engaged in spirited discussion on whether or not to invite a Mininger and I engaged in spirited discussion on whether or not to invite a thirty-year-old budding theologian to join the Associated Seminaries venture thirty-year-old budding theologian to join the Associated Seminaries venture

Erland Waltner was president of the Mennonite Biblical Seminary in Goshen, Erland Waltner was president of the Mennonite Biblical Seminary in Goshen, IN, for many years while Yoder was a faculty member. Waltner and his wife IN, for many years while Yoder was a faculty member. Waltner and his wife Winifred are neighbors and friends of John Howard and Annie Yoder. Winifred are neighbors and friends of John Howard and Annie Yoder. 106 The Conrad Grebel Review 106 The Conrad Grebel Review in Elkhart. John had been an MCC relief worker and theological student in in Elkhart. John had been an MCC relief worker and theological student in Europe, read and spoke several languages fluently, and could dialogue Europe, read and spoke several languages fluently, and could dialogue intelligently with theologians like Karl Barth. But John had also become critical intelligently with theologians like Karl Barth. But John had also become critical of some aspects of Mennonite church life and leadership. of some aspects of Mennonite church life and leadership. Today I am grateful that the outcome of those discussions was that Today I am grateful that the outcome of those discussions was that John Howard Yoder moved from the family greenhouse business in Wooster, John Howard Yoder moved from the family greenhouse business in Wooster, Ohio, where I discussed future possibilities with him, to Elkhart, Indiana. This Ohio, where I discussed future possibilities with him, to Elkhart, Indiana. This proved an important step in a career that would bring his significant theological proved an important step in a career that would bring his significant theological gifts not only to the attention of Mennonites but also to that of Protestants and gifts not only to the attention of Mennonites but also to that of Protestants and Catholics in many countries. John was part-time on our AMBS faculty when Catholics in many countries. John was part-time on our AMBS faculty when we began in Elkhart in 1958, teaching Systematic Theology I and II, we began in Elkhart in 1958, teaching Systematic Theology I and II, Contemporary Theology, and War, Peace, and Nonresistance (as that course Contemporary Theology, and War, Peace, and Nonresistance (as that course was then called). was then called). Remaining within the boat, John had a way of rocking it, especially Remaining within the boat, John had a way of rocking it, especially with his unforgettable and uncomfortable lecture on “Anabaptist Vision and with his unforgettable and uncomfortable lecture on “Anabaptist Vision and Mennonite Reality,” given on our campus. Our campus was also the setting, Mennonite Reality,” given on our campus. Our campus was also the setting, through the Institute of Mennonite Studies, for the writing of his seminal through the Institute of Mennonite Studies, for the writing of his seminal book, The Politics of Jesus. book, The Politics of Jesus. Shortly after Andrew Kreider had put on the MennoLink a report of Shortly after Andrew Kreider had put on the MennoLink a report of John’s death, came an early response from Duane Shank, national organizer John’s death, came an early response from Duane Shank, national organizer for Sojourners. Duane wrote, “John was, through his writings, especially The for Sojourners. Duane wrote, “John was, through his writings, especially The Politics of Jesus, a teacher and mentor to an entire generation of Christian Politics of Jesus, a teacher and mentor to an entire generation of Christian activists both within and without the Mennonite Church.” He added that this activists both within and without the Mennonite Church.” He added that this book was seminal to the development of the Sojourners movement and the book was seminal to the development of the Sojourners movement and the magazine which many of us read. magazine which many of us read. Today I am grateful for John’s razor-sharp analytical mind, his capacity Today I am grateful for John’s razor-sharp analytical mind, his capacity for dialogue and debate, his profound biblical knowledge, but even more for for dialogue and debate, his profound biblical knowledge, but even more for his passionate commitment to the way of Jesus Christ in peace-making and his passionate commitment to the way of Jesus Christ in peace-making and other dimensions of Christian social ethics, especially in the public domain. I other dimensions of Christian social ethics, especially in the public domain. I recall an occasion when Gordon Kaufman, another Mennonite theologian, recall an occasion when Gordon Kaufman, another Mennonite theologian, during a lecture series on our campus, sat down with John on the same couch during a lecture series on our campus, sat down with John on the same couch in our living room in Elkhart and the two were soon engaged in intense dialogue. in our living room in Elkhart and the two were soon engaged in intense dialogue. I recall someone pulled out a quarter and John began making the point that, in I recall someone pulled out a quarter and John began making the point that, in addition to the two obvious sides, the quarter also had depth, that is, a third addition to the two obvious sides, the quarter also had depth, that is, a third Reflections 107 Reflections 107 dimension. I remember how often in those days John would talk about a dimension. I remember how often in those days John would talk about a “third way” in theological discussions. “third way” in theological discussions. Today I am grateful for the large legacy John has left both to the Today I am grateful for the large legacy John has left both to the Mennonite church and to the larger church, not because he was always right Mennonite church and to the larger church, not because he was always right (he wasn’t) but because so often he was so tremendously helpful to thoughtful (he wasn’t) but because so often he was so tremendously helpful to thoughtful believers who sought diligently to understand what it means to follow Jesus believers who sought diligently to understand what it means to follow Jesus Christ, especially in peace, justice, and reconciliation. Mark Thiessen Nation Christ, especially in peace, justice, and reconciliation. Mark Thiessen Nation has fortunately compiled for us A Comprehensive Bibliography of the Writings has fortunately compiled for us A Comprehensive Bibliography of the Writings of John Howard Yoder, both published and unpublished, from 1947 to 1997– of John Howard Yoder, both published and unpublished, from 1947 to 1997– fifty years of vigorous, probing, and constructive writing. I counted 645 items– fifty years of vigorous, probing, and constructive writing. I counted 645 items– but I would challenge John’s grandchildren to correct my count since I have but I would challenge John’s grandchildren to correct my count since I have poor eyesight. poor eyesight. While I celebrate all of John’s positive contributions, I am also sad While I celebrate all of John’s positive contributions, I am also sad today. I am sad that his productive life closed so abruptly so soon after he had today. I am sad that his productive life closed so abruptly so soon after he had reached the biblical three-score years and ten. I had personally deeply hoped reached the biblical three-score years and ten. I had personally deeply hoped for “another wave of productivity.” I am sad that an auto accident, which put for “another wave of productivity.” I am sad that an auto accident, which put John on crutches for the rest of his life, made these last years so much more John on crutches for the rest of his life, made these last years so much more difficult and painful, though I never heard him complain. Clearly a victim in difficult and painful, though I never heard him complain. Clearly a victim in this situation, he became for me an embodiment of a “silent suffering servant.” this situation, he became for me an embodiment of a “silent suffering servant.” I am also sad that a necessary disciplinary reconciliation process in which he I am also sad that a necessary disciplinary reconciliation process in which he was involved over several years, while formally, officially, and constructively was involved over several years, while formally, officially, and constructively completed, still leaves us with some unfinished agenda. completed, still leaves us with some unfinished agenda. John’s work of teaching and writing, of repenting and seeking John’s work of teaching and writing, of repenting and seeking reconciliation, is now completed. He rests by grace in the hands of our righteous reconciliation, is now completed. He rests by grace in the hands of our righteous and loving God. Our challenge to faithfulness to the way of Jesus in peace, and loving God. Our challenge to faithfulness to the way of Jesus in peace, justice, forgiveness, and reconciliation, remains unfinished. The John Howard justice, forgiveness, and reconciliation, remains unfinished. The John Howard Yoder story remains for us an “Unfinished Symphony,” not because he or Yoder story remains for us an “Unfinished Symphony,” not because he or anyone else wanted it that way, but because that’s how it is. anyone else wanted it that way, but because that’s how it is.

Blessed are the dead who from now on die in the Lord. Yes, says the Blessed are the dead who from now on die in the Lord. Yes, says the Spirit, they shall rest from their labors. . . . (Rev. 14:13b) Spirit, they shall rest from their labors. . . . (Rev. 14:13b)

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Literary Refractions Literary Refractions

It is fitting that the “points of mediation” that follow, “Flowers for Approaching It is fitting that the “points of mediation” that follow, “Flowers for Approaching the Fire,” should appear in the context of this volume focusing on the life and the Fire,” should appear in the context of this volume focusing on the life and work of John Howard Yoder. Novelist Rudy Wiebe first encountered John work of John Howard Yoder. Novelist Rudy Wiebe first encountered John Howard Yoder by reading the theologian’s early work. The two men didn’t Howard Yoder by reading the theologian’s early work. The two men didn’t meet face to face until Wiebe, in the wake of the outrage he experienced meet face to face until Wiebe, in the wake of the outrage he experienced among the Mennonite Brethren in Canada following the publication of his first among the Mennonite Brethren in Canada following the publication of his first novel, Peace Shall Destroy Many (1962), took a teaching position at Goshen novel, Peace Shall Destroy Many (1962), took a teaching position at Goshen College in 1963. Within a short time, in the mid-1960’s, both Yoder and College in 1963. Within a short time, in the mid-1960’s, both Yoder and Wiebe, their wives, and several other people (perhaps twelve in all) became Wiebe, their wives, and several other people (perhaps twelve in all) became part of a discussion group that met monthly in Goshen for well over a year. part of a discussion group that met monthly in Goshen for well over a year. The group included the theologian and the writer, and friends who represented The group included the theologian and the writer, and friends who represented other, diverse interests. The group’s talk was wide-ranging, interdisciplinary. other, diverse interests. The group’s talk was wide-ranging, interdisciplinary. “John [Yoder] would lie on his back on the floor and stare up at the ceiling,” “John [Yoder] would lie on his back on the floor and stare up at the ceiling,” Wiebe recalls, “and then come up with terrific questions or comments.” Yoder Wiebe recalls, “and then come up with terrific questions or comments.” Yoder was working on Nevertheless at the time, and on The Politics of Jesus, which was working on Nevertheless at the time, and on The Politics of Jesus, which appeared in print in 1971 and 1972, respectively. Wiebe, whose second novel, appeared in print in 1971 and 1972, respectively. Wiebe, whose second novel, First and Vital Candle, would appear in 1966, was beginning to conceive The First and Vital Candle, would appear in 1966, was beginning to conceive The Blue Mountains of China, which would be published after his late-sixties Blue Mountains of China, which would be published after his late-sixties return to Canada, in 1970. return to Canada, in 1970. Over the years Rudy Wiebe and John Howard Yoder continued their Over the years Rudy Wiebe and John Howard Yoder continued their conversation in letters dealing mostly with theological matters. In the early conversation in letters dealing mostly with theological matters. In the early 1980s Wiebe invited Yoder to give a seminar–a series of lectures–on non- 1980s Wiebe invited Yoder to give a seminar–a series of lectures–on nonresistance at Strawberry Creek, the Wiebes’ retreat-centre south of Edmonton. resistance at Strawberry Creek, the Wiebes’ retreat-centre south of Edmonton. Wiebe recalls that it was one of the most successful seminars ever to take Wiebe recalls that it was one of the most successful seminars ever to take place there. place there. Something of the substance of the on-going conversations between these Something of the substance of the on-going conversations between these two men found its way into Wiebe’s fiction (The Blue Mountains of China, two men found its way into Wiebe’s fiction (The Blue Mountains of China, for example, is richly informed by Yoder’s The Politics of Jesus), and, in for example, is richly informed by Yoder’s The Politics of Jesus), and, in recent years, some scholars have begun to explore the relationships between recent years, some scholars have begun to explore the relationships between their work. Most notable among these, perhaps, is the late Thomas William their work. Most notable among these, perhaps, is the late Thomas William Literary Refractions 109 Literary Refractions 109

(Bill) Smyth (1937-1997), who completed his Ph.D dissertation (“Rudy Wiebe (Bill) Smyth (1937-1997), who completed his Ph.D dissertation (“Rudy Wiebe as Novelist: Witness and Critic Without Apology”)–a study focusing on the as Novelist: Witness and Critic Without Apology”)–a study focusing on the intellectual/creative exchange between Yoder and Wiebe–at the University of intellectual/creative exchange between Yoder and Wiebe–at the University of Toronto’s Centre for the Study of Religion in spring 1997, just prior to Smyth’s Toronto’s Centre for the Study of Religion in spring 1997, just prior to Smyth’s sudden death.1 Bill Smyth’s passionate interest in the intersections of Yoder’s sudden death.1 Bill Smyth’s passionate interest in the intersections of Yoder’s and Wiebe’s work prompted him to travel to Indiana in 1995 to interview and Wiebe’s work prompted him to travel to Indiana in 1995 to interview Yoder about the subject. In John Howard Yoder’s last letter to Rudy Wiebe, Yoder about the subject. In John Howard Yoder’s last letter to Rudy Wiebe, dated June 11, 1995, Yoder makes explicit reference to Smyth’s visit, remarking dated June 11, 1995, Yoder makes explicit reference to Smyth’s visit, remarking that “he seems to know quite a lot about your writing.” that “he seems to know quite a lot about your writing.” As for “Flowers For Approaching the Fire,” it is not surprising that As for “Flowers For Approaching the Fire,” it is not surprising that Rudy Wiebe, much of whose work has been concerned with telling the stories Rudy Wiebe, much of whose work has been concerned with telling the stories of people whose voices have been or would be silenced by those who control of people whose voices have been or would be silenced by those who control the discourse of particular times, should here express interest in and appreciation the discourse of particular times, should here express interest in and appreciation for the work of Thieleman van Braght, the compiler and writer of the “life for the work of Thieleman van Braght, the compiler and writer of the “life stories and death accounts” of over 4000 men and women who died as Christian stories and death accounts” of over 4000 men and women who died as Christian Martyrs from the time of Christ until the middle of the seventeenth century. Martyrs from the time of Christ until the middle of the seventeenth century. Scholars interested in the texture of the theology that finds expression throughout Scholars interested in the texture of the theology that finds expression throughout Wiebe’s work, and others, will indeed find in these “points of meditation,” as Wiebe’s work, and others, will indeed find in these “points of meditation,” as Wiebe refers this piece, something, as he puts it, “to ponder.” Wiebe refers this piece, something, as he puts it, “to ponder.”

Hildi Froese Tiessen, Literary Editor Hildi Froese Tiessen, Literary Editor

1 For an introduction to Smyth’s exploration of some of the theological strands in Wiebe’s work, 1 For an introduction to Smyth’s exploration of some of the theological strands in Wiebe’s work, see T.W. Smyth, “My Lovely Enemy Revisited,” Essays on Canadian Writing 63 (Spring see T.W. Smyth, “My Lovely Enemy Revisited,” Essays on Canadian Writing 63 (Spring 1998). 1998). 110 The Conrad Grebel Review 110 The Conrad Grebel Review

Flowers for Approaching the Fire: Flowers for Approaching the Fire: a meditation on a meditation on The Bloody Theatre, or Martyrs Mirror The Bloody Theatre, or Martyrs Mirror

Rudy Wiebe Rudy Wiebe

Ladies and gentlemen, friends of the Mennonite Centre for Newcomers: Ladies and gentlemen, friends of the Mennonite Centre for Newcomers:

Last summer I was asked to introduce an exhibit called The Mirror of the Last summer I was asked to introduce an exhibit called The Mirror of the Martyrs then opening at the Provincial Museum here in Edmonton. This exhibit Martyrs then opening at the Provincial Museum here in Edmonton. This exhibit of physical items, audio, pictures, and books–which had travelled to over of physical items, audio, pictures, and books–which had travelled to over forty different places in North America–recalled the political and religious forty different places in North America–recalled the political and religious conflict during the Reformation in Europe four hundred years ago; it presented conflict during the Reformation in Europe four hundred years ago; it presented “the drama of people, obedient to state and church, torturing and killing people “the drama of people, obedient to state and church, torturing and killing people who claimed a higher obedience.” who claimed a higher obedience.” Anyone who saw this exhibit was faced with questions: Anyone who saw this exhibit was faced with questions: – Why did supposedly good people imprison, torture, and kill their – Why did supposedly good people imprison, torture, and kill their fellow citizens? fellow citizens? – Why did good and decent people resist state authorities to the point of – Why did good and decent people resist state authorities to the point of enduring deaths reserved for the worst of criminals? enduring deaths reserved for the worst of criminals?

Rudy Wiebe is the author of Peace Shall Destroy Many (1962), The Blue Mountains Rudy Wiebe is the author of Peace Shall Destroy Many (1962), The Blue Mountains of China (1970), My Lovely Enemy (1983), and five other novels, including The of China (1970), My Lovely Enemy (1983), and five other novels, including The Temptations of Big Bear (1973) and A Discovery of Strangers (1994)–both winners Temptations of Big Bear (1973) and A Discovery of Strangers (1994)–both winners of the Governor General’s Award for fiction. His most recent book, Stolen Life: of the Governor General’s Award for fiction. His most recent book, Stolen Life: The Journey of a Cree Woman (1998), is a work of non-fiction co-authored with The Journey of a Cree Woman (1998), is a work of non-fiction co-authored with Yvonne Johnson. Yvonne Johnson. A version of this meditation was first prepared for the opening of The Mirror A version of this meditation was first prepared for the opening of The Mirror of the Martyrs exhibit at the Provincial Museum in Edmonton, Alberta on July 20, of the Martyrs exhibit at the Provincial Museum in Edmonton, Alberta on July 20, 1997. He presented this version on March 28, 1998 at First Presbyterian Church in 1997. He presented this version on March 28, 1998 at First Presbyterian Church in Edmonton, when the entire program was repeated as a benefit event for the Mennonite Edmonton, when the entire program was repeated as a benefit event for the Mennonite Centre for Newcomers. On both occasions, Wiebe’s talk was accompanied by choral Centre for Newcomers. On both occasions, Wiebe’s talk was accompanied by choral and solo music by Edmonton composer Carol Dyck, including Dyck’s “Songs for and solo music by Edmonton composer Carol Dyck, including Dyck’s “Songs for the Longest Night” and three song settings of poems by Winnipeg poet Sarah Klassen. the Longest Night” and three song settings of poems by Winnipeg poet Sarah Klassen. Literary Refractions 111 Literary Refractions 111

These are hard and complex questions, and I would like to briefly lead These are hard and complex questions, and I would like to briefly lead your thinking about them in a series of Seven Notes. These notes are not your thinking about them in a series of Seven Notes. These notes are not exhaustive; they are simply points of meditation, among many possible others, exhaustive; they are simply points of meditation, among many possible others, to ponder. to ponder.

NOTE ONE: The exhibit at the Provincial Museum is gone, but the questions NOTE ONE: The exhibit at the Provincial Museum is gone, but the questions it raised certainly are not. In fact, they are the kinds of questions people it raised certainly are not. In fact, they are the kinds of questions people concerned with the work the Mennonite Centre for Newcomers does concerned with the work the Mennonite Centre for Newcomers does continuously face. I know they are the kind of questions that many of you continuously face. I know they are the kind of questions that many of you have experienced not only in your mind and imagination–as I have, thinking have experienced not only in your mind and imagination–as I have, thinking over the years about these matters–but also in your very flesh and bones. over the years about these matters–but also in your very flesh and bones. Because you know your relatives and friends, persons you love, have Because you know your relatives and friends, persons you love, have experienced pain and suffering; perhaps they are enduring them at this very experienced pain and suffering; perhaps they are enduring them at this very moment. One of the most important purposes of the Mennonite Centre for moment. One of the most important purposes of the Mennonite Centre for Newcomers, this organization we celebrate tonight, is to provide assistance Newcomers, this organization we celebrate tonight, is to provide assistance and understanding to people who have been forced to live through such horrors and understanding to people who have been forced to live through such horrors in our twentieth-century world. Perhaps that is why the organizers of this in our twentieth-century world. Perhaps that is why the organizers of this benefit asked me to repeat some of the remarks I made last summer about the benefit asked me to repeat some of the remarks I made last summer about the Mirror of the Martyrs: because we all know very well that the violence and the Mirror of the Martyrs: because we all know very well that the violence and the martydom goes on. In fact, statistics underscore what the media newscasts of martydom goes on. In fact, statistics underscore what the media newscasts of the world tell us: this our century now drawing to a close, so “civilized,” so the world tell us: this our century now drawing to a close, so “civilized,” so alert to individual and even animal and environmental “rights,” the twentieth alert to individual and even animal and environmental “rights,” the twentieth century, has had more martyrs, Christian, Jewish, Muslim, Buddhist, political– century, has had more martyrs, Christian, Jewish, Muslim, Buddhist, political– you could all add groups to that list–more martyrs than any other century in you could all add groups to that list–more martyrs than any other century in history. history. I will try to differentiate between suffering and martyrdom in a later I will try to differentiate between suffering and martyrdom in a later note, but before I do that I must warn you that what I have to say tonight is no note, but before I do that I must warn you that what I have to say tonight is no pleasant entertainment. These stories are brutal, they cannot help but be, and pleasant entertainment. These stories are brutal, they cannot help but be, and any touch of beauty in them only underscores their violent ugliness. But we any touch of beauty in them only underscores their violent ugliness. But we know what life can be like, how side-by-side contradictions often exist, and know what life can be like, how side-by-side contradictions often exist, and this leads to: this leads to:

NOTE TWO: The fact that the large and highly popular exhibit which NOTE TWO: The fact that the large and highly popular exhibit which immediately preceded The Mirror of the Martyrs at our provincial museum immediately preceded The Mirror of the Martyrs at our provincial museum last summer was a bitterly ironic comment on our human situation: how we last summer was a bitterly ironic comment on our human situation: how we 112 The Conrad Grebel Review 112 The Conrad Grebel Review long for beauty and gentleness and peace for ourselves, but how we are so long for beauty and gentleness and peace for ourselves, but how we are so powerfully attracted to the violence of past human history. The exhibit preceding powerfully attracted to the violence of past human history. The exhibit preceding was Genghis Khan, Treasures of Inner Mongolia, and I cannot think of two was Genghis Khan, Treasures of Inner Mongolia, and I cannot think of two subjects that, shown one after the other, could demonstrate more vividly the subjects that, shown one after the other, could demonstrate more vividly the farthest bounds of human experience and values. farthest bounds of human experience and values. Genghis Khan was the kind of man history gives us only too often: the Genghis Khan was the kind of man history gives us only too often: the ultimate incarnation of the terrifying, unstoppable warrior leader; Genghis Khan ultimate incarnation of the terrifying, unstoppable warrior leader; Genghis Khan was a nomadic Mongolian herdsman driven, as it seems, by pitiless vengeance was a nomadic Mongolian herdsman driven, as it seems, by pitiless vengeance to try to conquer, by force, the entire world known in the thirteenth century. to try to conquer, by force, the entire world known in the thirteenth century. And he very nearly did so–when he died in 1227, his empire stretched from And he very nearly did so–when he died in 1227, his empire stretched from the Pacific Ocean to the Black Sea and his army was at the gates of Vienna. the Pacific Ocean to the Black Sea and his army was at the gates of Vienna. He was capable of doing this, as historian John Keegan puts it (A History of He was capable of doing this, as historian John Keegan puts it (A History of Warfare, 1993), because “he was untroubled by any of the monotheism of Warfare, 1993), because “he was untroubled by any of the monotheism of Buddhist or Christian concerns for mercy to strangers, or with personal Buddhist or Christian concerns for mercy to strangers, or with personal perfection.” Then, in contrast to the terror of Genghis Khan and his army, and perfection.” Then, in contrast to the terror of Genghis Khan and his army, and the literally millions of human beings they destroyed, the Martyrs Mirror exhibit the literally millions of human beings they destroyed, the Martyrs Mirror exhibit followed; it told us the stories of “the defenseless Christians” of the sixteenth followed; it told us the stories of “the defenseless Christians” of the sixteenth century. century. The merciless warrior who by mass killing becomes a world despot, the The merciless warrior who by mass killing becomes a world despot, the defenceless or non-resistant believer: both are human beings, yes, humanity is defenceless or non-resistant believer: both are human beings, yes, humanity is capable of both. They are opposite human extremes (and when you think capable of both. They are opposite human extremes (and when you think about it, you might consider which it might be easier to be?), but these very about it, you might consider which it might be easier to be?), but these very extremes, Keegan notes, have shaped our civilization. They do so to this day. extremes, Keegan notes, have shaped our civilization. They do so to this day. All you need do is think of the extremes of this century, as seen in men like All you need do is think of the extremes of this century, as seen in men like Joseph Stalin–or–Martin Luther King; Adolf Hitler–or–Mahatma Gandhi; Idi Joseph Stalin–or–Martin Luther King; Adolf Hitler–or–Mahatma Gandhi; Idi Amin–or–Nelson Mandela. Amin–or–Nelson Mandela. You can make your own list, and as you do so, please notice what You can make your own list, and as you do so, please notice what women come to your mind. Are there many? For example, with whom would women come to your mind. Are there many? For example, with whom would you contrast Mother Teresa? Are the horrible extremes to be found only among you contrast Mother Teresa? Are the horrible extremes to be found only among men? If so, why is that? men? If so, why is that?

NOTE THREE: The stories I want to talk to you about are in this immense NOTE THREE: The stories I want to talk to you about are in this immense book. It is still in print–just available in paperback!–but I have here both the book. It is still in print–just available in paperback!–but I have here both the hardcover fifteenth English edition, published in 1987, and this rare, leather- hardcover fifteenth English edition, published in 1987, and this rare, leather- bound third English edition, the first full and complete English translation of it, bound third English edition, the first full and complete English translation of it, published by the Mennonite Publishing Company in Elkhart, Indiana in 1886. published by the Mennonite Publishing Company in Elkhart, Indiana in 1886. Literary Refractions 113 Literary Refractions 113

This old book consists of 1,093 large, double-column pages. It was first This old book consists of 1,093 large, double-column pages. It was first published in Dutch, in Holland in 1660 by Thieleman Jansz van Braght, and published in Dutch, in Holland in 1660 by Thieleman Jansz van Braght, and he compiled and wrote it from innumerable published and oral accounts. It he compiled and wrote it from innumerable published and oral accounts. It contains the life stories and death accounts of over 4,000 individuals, beginning contains the life stories and death accounts of over 4,000 individuals, beginning with Jesus himself and is, without a question, the greatest historical work and with Jesus himself and is, without a question, the greatest historical work and the most enduring monument of Mennonite writing. Listen carefully to the full the most enduring monument of Mennonite writing. Listen carefully to the full title, as Joseph Sohm translated it in 1886: title, as Joseph Sohm translated it in 1886:

THE THE BLOODY THEATRE, BLOODY THEATRE, or or MARTYRS MIRROR MARTYRS MIRROR of the of the DEFENSELESS CHRISTIANS DEFENSELESS CHRISTIANS who baptized only upon Confession of Faith, and who suffered who baptized only upon Confession of Faith, and who suffered and died for the testimony of Jesus, their Savior, from and died for the testimony of Jesus, their Savior, from the time of Christ to the year A. D. 1660 the time of Christ to the year A. D. 1660

A long and complicated title. We need to take a few items in it apart to A long and complicated title. We need to take a few items in it apart to consider what this huge book really is. consider what this huge book really is. First of all, it is called “The Bloody Theatre.” Why? First of all, it is called “The Bloody Theatre.” Why? Well, “bloody” is obvious enough. When a human limb or head is Well, “bloody” is obvious enough. When a human limb or head is chopped off–as often happened–there is an enormous spout of blood. How chopped off–as often happened–there is an enormous spout of blood. How many liters of blood does a human body contain? An unimaginably horrifying many liters of blood does a human body contain? An unimaginably horrifying sight, a visual assault we sheltered Canadians really cannot conceive of. And sight, a visual assault we sheltered Canadians really cannot conceive of. And many people saw it, because one major element of execution was that the many people saw it, because one major element of execution was that the public must see it: the events described in this book were not done in secret; public must see it: the events described in this book were not done in secret; these were not night arrests, disappearances that loved ones could search after these were not night arrests, disappearances that loved ones could search after for years and find no trace of–these were not the hidden killings that twentieth for years and find no trace of–these were not the hidden killings that twentieth century tyrants love so much. This was bloody, public theatre. century tyrants love so much. This was bloody, public theatre. The title in the original Dutch, “Tooneel,” means “a stage, a place for The title in the original Dutch, “Tooneel,” means “a stage, a place for display, for acting.” In German it’s “Schauplatz”: a place where you see things display, for acting.” In German it’s “Schauplatz”: a place where you see things that are exhibited; it also means the physical building where you stage plays. that are exhibited; it also means the physical building where you stage plays. So this first section of the title makes it absolutely clear that, in the sixteenth So this first section of the title makes it absolutely clear that, in the sixteenth century, martydom was an open, public act: a drama, complete with opening century, martydom was an open, public act: a drama, complete with opening arrest, with imprisonments and often tortures to try to force people to change arrest, with imprisonments and often tortures to try to force people to change 114 The Conrad Grebel Review 114 The Conrad Grebel Review their minds, with long trials and debates and counter-arguments–all happening their minds, with long trials and debates and counter-arguments–all happening before an observant public–with eventual conviction and then, the climax of before an observant public–with eventual conviction and then, the climax of the drama, the execution. The point is that people were supposed to see every the drama, the execution. The point is that people were supposed to see every detail of the drama, and in particular, be present at the execution. detail of the drama, and in particular, be present at the execution. The time and place of execution was announced by public crier The time and place of execution was announced by public crier throughout the town; the city square, where it often took place, would be throughout the town; the city square, where it often took place, would be packed with hundreds of spectators. The condemned persons were brought in packed with hundreds of spectators. The condemned persons were brought in carts guarded by soldiers to prevent any outbreak of support on their behalf. carts guarded by soldiers to prevent any outbreak of support on their behalf. Sometimes they were led in chains–that is, if they could still walk after their Sometimes they were led in chains–that is, if they could still walk after their torture–and, if they still had a tongue, they would preach or quote Scripture torture–and, if they still had a tongue, they would preach or quote Scripture or, more usually, sing hymns of faith which often they had composed or, more usually, sing hymns of faith which often they had composed themselves. Thus they exhorted the public to stand fast, or to convert to the themselves. Thus they exhorted the public to stand fast, or to convert to the faith. Often they were gagged or tongue-screwed to prevent them from testifying, faith. Often they were gagged or tongue-screwed to prevent them from testifying, but they could still turn, smile, nod their beaten heads to the crowd, lift their but they could still turn, smile, nod their beaten heads to the crowd, lift their chained hands to heaven. chained hands to heaven. And the spectators to this “bloody theatre” might very well include And the spectators to this “bloody theatre” might very well include members of the condemneds’ families, there to encourage them in their final members of the condemneds’ families, there to encourage them in their final witness for the faith. The crowd could respond as it pleased: in silence, or witness for the faith. The crowd could respond as it pleased: in silence, or weeping, or shouting curses, or blessings and prayers. But the latter could be weeping, or shouting curses, or blessings and prayers. But the latter could be dangerous: you might be arrested on the spot, and you’d be next on trial. If dangerous: you might be arrested on the spot, and you’d be next on trial. If you revealed too much, you could be dragged out of the audience and yourself you revealed too much, you could be dragged out of the audience and yourself become the leading actor in the next performance of this horrible drama. become the leading actor in the next performance of this horrible drama. Truly, a bloody theatre: the ultimate drama of life and death. This was Truly, a bloody theatre: the ultimate drama of life and death. This was no acting: it was literal life-on-the-line theatre. The fire really burned; the no acting: it was literal life-on-the-line theatre. The fire really burned; the persons chained to stakes on the platforms (high, so all could see exactly how persons chained to stakes on the platforms (high, so all could see exactly how they reacted to the flames) were literally reduced to ashes. This takes a long they reacted to the flames) were literally reduced to ashes. This takes a long time: a living human body contains many fluids and does not burn easily; and time: a living human body contains many fluids and does not burn easily; and it takes even longer if you lay the fire far away from the post–which was it takes even longer if you lay the fire far away from the post–which was sometimes done, as part of the sentence–to increase the pain of dying. The sometimes done, as part of the sentence–to increase the pain of dying. The condemned roasts, slowly. condemned roasts, slowly. This was all done in public; a show. I suppose that if it were done This was all done in public; a show. I suppose that if it were done today–as we hear some countries occasionally do–our equivalent of exhibiting today–as we hear some countries occasionally do–our equivalent of exhibiting might well be prime-time televison; I have no doubt that such a show would might well be prime-time televison; I have no doubt that such a show would now have a world audience of billions. But in the sixteenth century, as Michel now have a world audience of billions. But in the sixteenth century, as Michel Foucault has pointed out, the theory of learning was that knowledge is Foucault has pointed out, the theory of learning was that knowledge is constructed largely by analogy: you learn to know by recognizing the constructed largely by analogy: you learn to know by recognizing the Literary Refractions 115 Literary Refractions 115 resemblances between things. You learn by watching, by doing. As Foucault resemblances between things. You learn by watching, by doing. As Foucault writes (Discipline and Punish, 1975, 1977): “Language justified itself, its writes (Discipline and Punish, 1975, 1977): “Language justified itself, its manner of declaring its existence” by describing “the theatre of life or the manner of declaring its existence” by describing “the theatre of life or the mirror of nature.” mirror of nature.” Just to explain this a little: many people talk to me about the stories I Just to explain this a little: many people talk to me about the stories I write. They ask, “But are they true?” and what I think they mean by that is, write. They ask, “But are they true?” and what I think they mean by that is, “Did the events you describe happen exactly as you wrote them?” That is, “Did the events you describe happen exactly as you wrote them?” That is, “Do your words literally reflect the events that took place?” I of course respond “Do your words literally reflect the events that took place?” I of course respond by asking, “Reflect whose memory of the event?”–existentialist questions like by asking, “Reflect whose memory of the event?”–existentialist questions like that. But we can’t go into those things here. that. But we can’t go into those things here. For van Braght, the compiler and writer of this book first published in For van Braght, the compiler and writer of this book first published in Dutch in 1660, true language was exactly that: a mirror of nature, of what had Dutch in 1660, true language was exactly that: a mirror of nature, of what had actually taken place. He writes that the book “is a representation or exhibition actually taken place. He writes that the book “is a representation or exhibition of the blood, suffering and death of those who . . . for their conscience sake, of the blood, suffering and death of those who . . . for their conscience sake, shed their blood,” and insists that his language literally reflects the life and shed their blood,” and insists that his language literally reflects the life and death experiences of the martyrs: the text in this book mirrors an exact reflection death experiences of the martyrs: the text in this book mirrors an exact reflection of what was said and done. Hence this title: The Bloody Theatre, or the of what was said and done. Hence this title: The Bloody Theatre, or the Martyrs Mirror of the Defenseless Christians. It is a long title for what is, for Martyrs Mirror of the Defenseless Christians. It is a long title for what is, for me, one of the world’s most enduring and significant books. me, one of the world’s most enduring and significant books.

NOTE FOUR: The word “martyr” needs some discussion. We must use NOTE FOUR: The word “martyr” needs some discussion. We must use language as precisely as possible; after all, we are not ad writers or politicians. language as precisely as possible; after all, we are not ad writers or politicians. “Martyr” and “martyrdom” are often used too vaguely to reveal the true “Martyr” and “martyrdom” are often used too vaguely to reveal the true power of what they mean. power of what they mean. Martyr comes from the same Greek word as the one meaning “witness”; Martyr comes from the same Greek word as the one meaning “witness”; its Aryan root simply means “to remember.” As such, it is a word parallel to its Aryan root simply means “to remember.” As such, it is a word parallel to the Latin “confess” and, in the early Christian tradition, “martyr” is the word the Latin “confess” and, in the early Christian tradition, “martyr” is the word for those who “witness” or “confess” to their Christian faith to the point of for those who “witness” or “confess” to their Christian faith to the point of death. Building from that, today the word carries the wider meaning of anyone death. Building from that, today the word carries the wider meaning of anyone who endures great suffering–even to the point of death–through steadfast who endures great suffering–even to the point of death–through steadfast devotion to a belief, a religious faith, an ideal, or a cause. The martyr is one devotion to a belief, a religious faith, an ideal, or a cause. The martyr is one who will not renounce a belief, who endures and witnesses to his or her belief who will not renounce a belief, who endures and witnesses to his or her belief to the limits of life, into death itself. to the limits of life, into death itself. To keep this meaning clear, those who die in wars, in terrorist attacks, To keep this meaning clear, those who die in wars, in terrorist attacks, in racial purges, in “ethnic cleansing”–that grotesque phrase invented I think in racial purges, in “ethnic cleansing”–that grotesque phrase invented I think to make us feel easier about the horrible act of massacre–those who suffer this to make us feel easier about the horrible act of massacre–those who suffer this 116 The Conrad Grebel Review 116 The Conrad Grebel Review

“cleansing” due to their racial ethnicity: these people are not necessarily martyrs. “cleansing” due to their racial ethnicity: these people are not necessarily martyrs. I am in no way trying to deny the significance or pain of their suffering; I am I am in no way trying to deny the significance or pain of their suffering; I am merely trying to be accurate about the use of the word “martyr,” which I take merely trying to be accurate about the use of the word “martyr,” which I take to be that martyrdom means it must be possible to renounce something in to be that martyrdom means it must be possible to renounce something in order to avoid the pain, the punishment your non-renunciation brings. order to avoid the pain, the punishment your non-renunciation brings. For example: two of my father’s brothers, Peter and Heinrich Wiebe, were For example: two of my father’s brothers, Peter and Heinrich Wiebe, were arrested, tortured, and eventually murdered in Orenburg, Russia, during the so- arrested, tortured, and eventually murdered in Orenburg, Russia, during the so- called Stalinist “purges” of 1937-1938. I would not call my uncles martyrs. Their called Stalinist “purges” of 1937-1938. I would not call my uncles martyrs. Their deaths were prolonged and horrible, but they died for other reasons (Stalin’s deaths were prolonged and horrible, but they died for other reasons (Stalin’s paranoia, secret police, politics?), not because they were professing Christians. paranoia, secret police, politics?), not because they were professing Christians. Thousands of others who were not Christians died in the same way at that time; Thousands of others who were not Christians died in the same way at that time; none of them could renounce anything to avoid their fate. In the same way, most none of them could renounce anything to avoid their fate. In the same way, most of the millions who died in the Nazi holocaust were not martyrs either. They of the millions who died in the Nazi holocaust were not martyrs either. They could not deny, renounce their Jewish or their Gypsy blood. They suffered could not deny, renounce their Jewish or their Gypsy blood. They suffered genocide–another, and closely related horror the twentieth century is capable of– genocide–another, and closely related horror the twentieth century is capable of– but not martyrdom in the sense we mean here. but not martyrdom in the sense we mean here. Of course, these words can overlap: Martin Luther King was assassinated– Of course, these words can overlap: Martin Luther King was assassinated– but was he a martyr? He could not renounce his black ancestry, but perhaps but was he a martyr? He could not renounce his black ancestry, but perhaps he could have renounced his vision–so which was the reason for the lethal he could have renounced his vision–so which was the reason for the lethal bullet? Obviously meanings do overlap, but let’s try to be clear in our thinking bullet? Obviously meanings do overlap, but let’s try to be clear in our thinking when they do. when they do. The over four thousand people whose life stories are recorded in The The over four thousand people whose life stories are recorded in The Martyrs Mirror died, not because of their race or their political convictions Martyrs Mirror died, not because of their race or their political convictions but because they steadfastly refused to change their religious beliefs. The but because they steadfastly refused to change their religious beliefs. The Reformation in Europe transformed Christianity forever, yes, and eventually Reformation in Europe transformed Christianity forever, yes, and eventually for the better, but for more than a century it was a time of grotesque killing in for the better, but for more than a century it was a time of grotesque killing in the name of “true” Christianity. There were particularly many “executions,” the name of “true” Christianity. There were particularly many “executions,” so called, of believers in Holland because Holland was under the political so called, of believers in Holland because Holland was under the political control of Spain and the Spanish kings, both Charles V and Philip II, believed control of Spain and the Spanish kings, both Charles V and Philip II, believed they ruled by divine right. They considered themselves to be God’s they ruled by divine right. They considered themselves to be God’s representatives on earth and, since they were Roman Catholics, only such representatives on earth and, since they were Roman Catholics, only such believers could live in their domains. They used their secular armies to enforce believers could live in their domains. They used their secular armies to enforce that religious concept: if you were suspected of “wrong belief,” the army that religious concept: if you were suspected of “wrong belief,” the army arrested you and then you were examined as in a trial by the church authorities– arrested you and then you were examined as in a trial by the church authorities– i.e., the Inquisition–to make you declare your “heresy.” i.e., the Inquisition–to make you declare your “heresy.” Literary Refractions 117 Literary Refractions 117

Two key test questions were always asked of you: 1) Did you baptize Two key test questions were always asked of you: 1) Did you baptize your infant when it was born? 2) Do you believe that in holy communion the your infant when it was born? 2) Do you believe that in holy communion the bread and wine turn into the literal flesh and blood of Jesus Christ? If you bread and wine turn into the literal flesh and blood of Jesus Christ? If you could not immediately and unequivocably answer “Yes” to both, you had could not immediately and unequivocably answer “Yes” to both, you had proven yourself to be not of the true Roman Catholic faith; therefore, you proven yourself to be not of the true Roman Catholic faith; therefore, you either recanted or you died. either recanted or you died. Philip II’s policy towards Holland during his long reign (1556-1598) Philip II’s policy towards Holland during his long reign (1556-1598) was “rather a desert than a land full of heretics.” His instruments for this was “rather a desert than a land full of heretics.” His instruments for this policy were Cardinal Grannvella of the Inquisition and the Duke of Alva with policy were Cardinal Grannvella of the Inquisition and the Duke of Alva with his army. Together they formed what was called “A Council of Blood” and his army. Together they formed what was called “A Council of Blood” and killed over 18,000 people for their faith. They raged especially hard in Flanders killed over 18,000 people for their faith. They raged especially hard in Flanders (presently Belgium), from Antwerp to Amsterdam and The Hague. I cannot (presently Belgium), from Antwerp to Amsterdam and The Hague. I cannot review here the horrors of what was done: much is recorded, with stomach- review here the horrors of what was done: much is recorded, with stomach- turning vividness, in this book. A good deal of it is given in dramatic form: the turning vividness, in this book. A good deal of it is given in dramatic form: the actual records of trials, the questions asked by the most learned theologians actual records of trials, the questions asked by the most learned theologians available and the responses given by ordinary working people, many of whom available and the responses given by ordinary working people, many of whom could not read or write but who had memorized entire books of the Bible. For could not read or write but who had memorized entire books of the Bible. For example, in 1549 a man named Eelken was arrested in Leeuwarden who example, in 1549 a man named Eelken was arrested in Leeuwarden who “boldly confessed his faith” before the lords. “boldly confessed his faith” before the lords.

Eelken was then asked again, “What do you hold concerning Eelken was then asked again, “What do you hold concerning the sacrament?” the sacrament?” Answer: “I know nothing of your baked God.” Answer: “I know nothing of your baked God.” Question: “Friend, take care what you say; such words cost Question: “Friend, take care what you say; such words cost necks . . . . What do you hold concerning our holy Roman necks . . . . What do you hold concerning our holy Roman church?” church?” Answer: “I know nothing of your holy church. I do not know Answer: “I know nothing of your holy church. I do not know it; I never in all my life was in a holy church.” it; I never in all my life was in a holy church.”

The dialogue at the trials is usually not so cutting and ironic; but it is always The dialogue at the trials is usually not so cutting and ironic; but it is always deadly for the believer. Eelken is executed with the sword–a relatively merciful deadly for the believer. Eelken is executed with the sword–a relatively merciful death, quick and without prolonged suffering, if you got a good swordsman. death, quick and without prolonged suffering, if you got a good swordsman. Most of the stories are not so defiantly up-beat; the deaths are not so Most of the stories are not so defiantly up-beat; the deaths are not so quick, and the believers are ordinary people, not heroes; they suffer the extremes quick, and the believers are ordinary people, not heroes; they suffer the extremes of hope and despair. As many women as men suffered; let me here tell of one of hope and despair. As many women as men suffered; let me here tell of one woman, Ursul van Essen who, together with her husband and two other woman, Ursul van Essen who, together with her husband and two other 118 The Conrad Grebel Review 118 The Conrad Grebel Review women, were arrested by the troops of the Duke of Alva in Maastrich in women, were arrested by the troops of the Duke of Alva in Maastrich in 1570. They all refused to renounce their faith, and Ursul was severely tortured. 1570. They all refused to renounce their faith, and Ursul was severely tortured. She was placed twice on the wheel of the rack and stretched, her body held in She was placed twice on the wheel of the rack and stretched, her body held in position by a ratchet, notch by notch. However, despite unimaginable pain she position by a ratchet, notch by notch. However, despite unimaginable pain she steadfastly refused to speak the names of any other believers, and it is recorded steadfastly refused to speak the names of any other believers, and it is recorded that a Jesuit advised that she be scourged: that a Jesuit advised that she be scourged:

The executioner tied her hands together, and drew her up [on The executioner tied her hands together, and drew her up [on a hanging post], and as she was hanging there he cut open a hanging post], and as she was hanging there he cut open her chemise with a knife baring her back, and severely her chemise with a knife baring her back, and severely scourged her with rods; this was done twice in one day. scourged her with rods; this was done twice in one day.

(Jan Luyken made an engraving of this scene for the 1685 edition of the (Jan Luyken made an engraving of this scene for the 1685 edition of the Martyrs Mirror.) Martyrs Mirror.)

Finally, enduring all pain, on January 9, 1570 she was led separately–so Finally, enduring all pain, on January 9, 1570 she was led separately–so that she and her husband could not comfort each other–to the place of execution. that she and her husband could not comfort each other–to the place of execution. She asked the lords, She asked the lords,

“And may I not sing a little, and say something now and “And may I not sing a little, and say something now and then?” But this they would not permit her . . . . The then?” But this they would not permit her . . . . The executioner had a piece of wood, which he put in Ursel’s executioner had a piece of wood, which he put in Ursel’s mouth, and tied up her mouth with a cloth . . . . Thus Ursel . mouth, and tied up her mouth with a cloth . . . . Thus Ursel . . . went to Vrijthof (the place where she was to be offered . . went to Vrijthof (the place where she was to be offered up), the people complaining greatly, because her mouth had up), the people complaining greatly, because her mouth had been gagged so that she could not speak one word. been gagged so that she could not speak one word. When Ursel arrived at the scaffold which had been erected, When Ursel arrived at the scaffold which had been erected, she ascended it quietly as a lamb, and went directly into the she ascended it quietly as a lamb, and went directly into the [straw] hut, and the executioner immediately set fire to the [straw] hut, and the executioner immediately set fire to the same; and thus she was burned to ashes. same; and thus she was burned to ashes.

NOTE FIVE: Torture. We must, for a few moments, consider that frightening NOTE FIVE: Torture. We must, for a few moments, consider that frightening word. Let us be formal about it: here is a French encyclopedia definition word. Let us be formal about it: here is a French encyclopedia definition quoted by Foucault: torture is “corporal punishment painful to a more or less quoted by Foucault: torture is “corporal punishment painful to a more or less horrible degree . . . . an inexplicable phenomenon that the extension of man’s horrible degree . . . . an inexplicable phenomenon that the extension of man’s imagination creates out of the barbarous and cruel.” imagination creates out of the barbarous and cruel.” Literary Refractions 119 Literary Refractions 119

In the hands of the state, death-torture is a technique of maintaining life In the hands of the state, death-torture is a technique of maintaining life in pain by, as it were, subdividing life into a thousand, endless deaths each in pain by, as it were, subdividing life into a thousand, endless deaths each more painful than the last. As Foucault points out, there is a kind of legal code more painful than the last. As Foucault points out, there is a kind of legal code to pain, and the fact that the person groans, cries out in suffering, is part of the to pain, and the fact that the person groans, cries out in suffering, is part of the ceremonial ritual that is required in “proper, legal” torture. The legal point was ceremonial ritual that is required in “proper, legal” torture. The legal point was that the kings and the bishops of the sixteenth century (and I think some of the that the kings and the bishops of the sixteenth century (and I think some of the rulers in the world to this day) held it was their absolute–nay, God-given–right rulers in the world to this day) held it was their absolute–nay, God-given–right to assert their power in the world over what people did and thought because to assert their power in the world over what people did and thought because they (the kings and bishops) were acting on God’s behalf by enforcing His they (the kings and bishops) were acting on God’s behalf by enforcing His Divine Law on earth. (Does this sound familiar?) In that sense, the death of Divine Law on earth. (Does this sound familiar?) In that sense, the death of the person at the end of the formal judicial ritual takes on even greater intensity the person at the end of the formal judicial ritual takes on even greater intensity because the death, “hastened by pain . . . occurs exactly at the juncture because the death, “hastened by pain . . . occurs exactly at the juncture between the judgement of men and the judgement of God.” The judgement of between the judgement of men and the judgement of God.” The judgement of men–the final burnings–are the earthly representations (for all to see and learn) men–the final burnings–are the earthly representations (for all to see and learn) of the eternal judgement of hell to which these heretics are now going. “The of the eternal judgement of hell to which these heretics are now going. “The eternal game has already begun”: the torture of the execution anticipates, eternal game has already begun”: the torture of the execution anticipates, begins, and leads into the punishments of the beyond–which will last for all begins, and leads into the punishments of the beyond–which will last for all eternity. eternity. And herein lies the ultimate power of the martyrs’ singing songs, And herein lies the ultimate power of the martyrs’ singing songs, testifying, waving happily to the throngs as they were taken to execution. testifying, waving happily to the throngs as they were taken to execution. They did not curse the emperor, or the church, who had such overwhelming They did not curse the emperor, or the church, who had such overwhelming power to hurt their bodies. They accepted the torch quietly, even gladly, not power to hurt their bodies. They accepted the torch quietly, even gladly, not because they were fanatics, or out of their minds–no–they thereby gave the because they were fanatics, or out of their minds–no–they thereby gave the ultimate witness to their faith: they knew this judicial torture, this excruciating ultimate witness to their faith: they knew this judicial torture, this excruciating fire, represented nothing but the final act of what “carnal” men could inflict fire, represented nothing but the final act of what “carnal” men could inflict upon them. By their calm, by their very joy, they declared that this fire of upon them. By their calm, by their very joy, they declared that this fire of wood and straw was earthly, momentary, and, though its leaping flames would wood and straw was earthly, momentary, and, though its leaping flames would certainly kill them physically, this was not for them the gateway into everlasting, certainly kill them physically, this was not for them the gateway into everlasting, burning hell. No. These flames were their bright entrance into the Eternal City burning hell. No. These flames were their bright entrance into the Eternal City of God. of God.

NOTE SIX: Spain’s enslavement of the Dutch could not last, and, after NOTE SIX: Spain’s enslavement of the Dutch could not last, and, after Spain’s forcing a form of religion upon so many–brutalizing and killing them Spain’s forcing a form of religion upon so many–brutalizing and killing them publically, expropriating their property, causing many of the most industrious publically, expropriating their property, causing many of the most industrious citizens to flee the country, taking their skills and what property they could citizens to flee the country, taking their skills and what property they could with them–military rebellion erupted. By 1581 the Dutch prince William of with them–military rebellion erupted. By 1581 the Dutch prince William of 120 The Conrad Grebel Review 120 The Conrad Grebel Review

Orange united North Holland against Spain, but war waged on in many vicious Orange united North Holland against Spain, but war waged on in many vicious forms–in all, over eighty years of conflict–until the Dutch gained their ultimate forms–in all, over eighty years of conflict–until the Dutch gained their ultimate freedom from Spain in 1648. By the late 1650s then, when van Braght began freedom from Spain in 1648. By the late 1650s then, when van Braght began working on The Martyrs Mirror, there was very little inquisition or burning of working on The Martyrs Mirror, there was very little inquisition or burning of heretics in Holland. So, why did he write it? heretics in Holland. So, why did he write it? He believed times that are “quieter and more comfortable” can be very He believed times that are “quieter and more comfortable” can be very dangerous for those who would live “the true separated Christian life which is dangerous for those who would live “the true separated Christian life which is the outgrowth of faith,” and he wanted to strengthen the believers’ faith with the outgrowth of faith,” and he wanted to strengthen the believers’ faith with these stories. They must be remembered, “the many beautiful examples of these stories. They must be remembered, “the many beautiful examples of men, women, youths and maidens who faithfully followed their Savior Christ men, women, youths and maidens who faithfully followed their Savior Christ Jesus in the true faith . . . . well knowing that they [who would] live godly lives Jesus in the true faith . . . . well knowing that they [who would] live godly lives must suffer persecution.” must suffer persecution.” And then van Braght goes on to write one of the finest declarations of And then van Braght goes on to write one of the finest declarations of freedom of conscience ever composed. I excerpt: freedom of conscience ever composed. I excerpt:

Who would execute judgement of conscience upon a human Who would execute judgement of conscience upon a human being? Who can fathom a man’s heart save He who sees all being? Who can fathom a man’s heart save He who sees all things . . . and penetrates the hearts and knows the thoughts things . . . and penetrates the hearts and knows the thoughts of all men? of all men? God alone can judge us–the human examiners of faith God alone can judge us–the human examiners of faith can easily be blinded, deceived by lies and a hypocritical life . can easily be blinded, deceived by lies and a hypocritical life ...... It behooves a king to tolerate all sorts of doctrines, It behooves a king to tolerate all sorts of doctrines, persuasion and heretics in his country [for if] in any country persuasion and heretics in his country [for if] in any country several princes, differing in religions should come to rule one several princes, differing in religions should come to rule one after another [as was often the case in Europe, with England after another [as was often the case in Europe, with England the best known to us] and each seeking to enforce his faith, the best known to us] and each seeking to enforce his faith, they would pollute the land with the blood of its inhabitants, they would pollute the land with the blood of its inhabitants, such a country would be nothing else than a hell . . . a such a country would be nothing else than a hell . . . a lamentable misery, as ships on the turbulent ocean are rocked lamentable misery, as ships on the turbulent ocean are rocked by storm and wind till at last they suddenly perish. [And] by storm and wind till at last they suddenly perish. [And] how can they so greatly hate and cast out any one for their how can they so greatly hate and cast out any one for their faith, even though he should err? This is not the nature of the faith, even though he should err? This is not the nature of the children of God, who do not suppress even the unrighteous, children of God, who do not suppress even the unrighteous, even as it is not the nature of sheep to devour wolves, but to even as it is not the nature of sheep to devour wolves, but to flee from them, and suffer devouring. flee from them, and suffer devouring. Literary Refractions 121 Literary Refractions 121

Perhaps that is too strong for us, in our century: that we should, for our faith, Perhaps that is too strong for us, in our century: that we should, for our faith, willingly “suffer devouring.” To put it another way: that the righteous subsume, willingly “suffer devouring.” To put it another way: that the righteous subsume, within their very own bodies, the pain and suffering of others. Can we, who within their very own bodies, the pain and suffering of others. Can we, who perhaps believe ourselves to be righteous believers, can we accept such a perhaps believe ourselves to be righteous believers, can we accept such a burden? burden? I do not know; I cannot speak for anyone. As van Braght illustrates so I do not know; I cannot speak for anyone. As van Braght illustrates so often in this formidable book, each person chooses for himself or herself; often in this formidable book, each person chooses for himself or herself; each must give personal account, even, he insists, the very king himself. What each must give personal account, even, he insists, the very king himself. What I do know is that the people whose stories he has gathered for us to read four I do know is that the people whose stories he has gathered for us to read four centuries later took up this burden of suffering with fear and joy. For it is centuries later took up this burden of suffering with fear and joy. For it is exactly at that moment of accepting pain, in joy, that the powerlessness of the exactly at that moment of accepting pain, in joy, that the powerlessness of the martyr becomes the greatest possible power. At that moment of heaviest burden martyr becomes the greatest possible power. At that moment of heaviest burden and overwhelming suffering, no power on earth can touch you. and overwhelming suffering, no power on earth can touch you.

NOTE SEVEN: I will simply conclude by reading from two amazing lives, as NOTE SEVEN: I will simply conclude by reading from two amazing lives, as they are told by van Braght in all their poignant detail. The first, the story of they are told by van Braght in all their poignant detail. The first, the story of Dirk Willems, is one of the most widely known; it also has a dramatic engraving Dirk Willems, is one of the most widely known; it also has a dramatic engraving by Jan Luyken. by Jan Luyken.

In the year 1569, a pious, faithful brother and follower of In the year 1569, a pious, faithful brother and follower of Jesus Christ, named Dirk Willems, was apprehended at Jesus Christ, named Dirk Willems, was apprehended at Asperen, in Holland . . . . Concerning his apprehension, it is Asperen, in Holland . . . . Concerning his apprehension, it is stated by trustworthy persons, that when he fled he was hotly stated by trustworthy persons, that when he fled he was hotly pursued by a thief-catcher, and as there had been some frost, pursued by a thief-catcher, and as there had been some frost, said Dirk Willems ran before over the ice, getting across with said Dirk Willems ran before over the ice, getting across with considerable peril. The thief-catcher following him broke considerable peril. The thief-catcher following him broke through, when Dirk Willems, perceiving that the former was through, when Dirk Willems, perceiving that the former was in danger of his life, quickly returned and aided him in getting in danger of his life, quickly returned and aided him in getting out, and thus saved his life. The thief-catcher wanted to let out, and thus saved his life. The thief-catcher wanted to let him go, but the burgomaster, very sternly called him to him go, but the burgomaster, very sternly called him to consider his oath, and thus he was again seized . . . [and] consider his oath, and thus he was again seized . . . [and] after severe imprisonment and great trials . . . put to death by after severe imprisonment and great trials . . . put to death by a lingering fire . . . . a lingering fire ...... the place where this offering occurred was without . . . the place where this offering occurred was without Asperen, on the side of Leerdam, and . . . a strong east wind Asperen, on the side of Leerdam, and . . . a strong east wind blowing that day, the kindled fire was much driven away blowing that day, the kindled fire was much driven away 122 The Conrad Grebel Review 122 The Conrad Grebel Review

from the upper part of his body, as he stood at the stake; in from the upper part of his body, as he stood at the stake; in consequence of which this good man suffered a lingering consequence of which this good man suffered a lingering death, insomuch that in the town of Leerdam, towards which death, insomuch that in the town of Leerdam, towards which the wind was blowing, he was heard to exclaim over seventy the wind was blowing, he was heard to exclaim over seventy times: “O my Lord; my God.” . . . . times: “O my Lord; my God.” . . . .

From the second and final story I want to read, I get the title for this From the second and final story I want to read, I get the title for this talk: Flowers for Approaching the Fire. talk: Flowers for Approaching the Fire. When I was first working on this talk, my friend Mary Wright told me When I was first working on this talk, my friend Mary Wright told me that she had a copy of this 1886 edition of The Martyrs Mirror; her family that she had a copy of this 1886 edition of The Martyrs Mirror; her family came to Didsbury, Alberta from Ontario early in this century, and the book came to Didsbury, Alberta from Ontario early in this century, and the book had been passed on to her as a family heirloom. Then Mary’s daughter, Megen had been passed on to her as a family heirloom. Then Mary’s daughter, Megen Collins, told me a little story about the book–and I love these stories, they are Collins, told me a little story about the book–and I love these stories, they are the way books and lives intermingle. Megan said she remembered the book the way books and lives intermingle. Megan said she remembered the book always being around. It was very large and she hadn’t read it, but sometimes, always being around. It was very large and she hadn’t read it, but sometimes, when she opened it and looked at the pictures, sometimes there were prairie when she opened it and looked at the pictures, sometimes there were prairie flowers drying between its leaves. flowers drying between its leaves. Now, I love books; I don’t really believe in using them as a flower Now, I love books; I don’t really believe in using them as a flower press–but in this case, the more I thought about it, the lovelier the story press–but in this case, the more I thought about it, the lovelier the story became. Believe me, this is a book very difficult to read. Even in short bits, became. Believe me, this is a book very difficult to read. Even in short bits, sixteen centuries of cruelty done in the name of Christianity is very hard to sixteen centuries of cruelty done in the name of Christianity is very hard to take. Yet, between these horrible acts of human beings, the wild, uncontrollable take. Yet, between these horrible acts of human beings, the wild, uncontrollable beauty of flowers is laid. beauty of flowers is laid. And of course, when we think of flowers, Christians remember the And of course, when we think of flowers, Christians remember the words of Jesus: words of Jesus:

Consider the lilies of the field, how they grow; they toil not, Consider the lilies of the field, how they grow; they toil not, neither do they spin, yet I tell you, not even Solomon in all neither do they spin, yet I tell you, not even Solomon in all his splendor was dressed like one of these. his splendor was dressed like one of these.

Those poor, tortured men and women, facing all the assembled, rich, splendidly Those poor, tortured men and women, facing all the assembled, rich, splendidly dressed lords of the state and of the church–in the eyes of Jesus, who was dressed lords of the state and of the church–in the eyes of Jesus, who was truly “dressed” the most beautifully? Pressing wild flowers between the leaves truly “dressed” the most beautifully? Pressing wild flowers between the leaves of this book is right, and lovely. of this book is right, and lovely. And in this immense library of lives gloriously lived and ended, there is And in this immense library of lives gloriously lived and ended, there is of course also a flower story to discover. It is the story of a zealous Lutheran of course also a flower story to discover. It is the story of a zealous Lutheran Literary Refractions 123 Literary Refractions 123 minister–van Braght was completely ecumenical in his accounts of martyrs– minister–van Braght was completely ecumenical in his accounts of martyrs– named Leonhard Keyser: named Leonhard Keyser:

In the second year of his ministry [1527] Leonhard Keyser In the second year of his ministry [1527] Leonhard Keyser was apprehended at Scharding, in Bavaria, and condemned was apprehended at Scharding, in Bavaria, and condemned by the bishop of Passau and others . . . to be burned on by the bishop of Passau and others . . . to be burned on Friday before St. Lawrence day, in August . . . . Having Friday before St. Lawrence day, in August . . . . Having bound him on a cart, they took him to the fire, the priests bound him on a cart, they took him to the fire, the priests going alongside, and speaking Latin to him, but he, on account going alongside, and speaking Latin to him, but he, on account of the people, answered them in German . . . .When he came of the people, answered them in German . . . .When he came out into the field, and was approaching the fire, he, bound as out into the field, and was approaching the fire, he, bound as he was, leaned down at the side of the cart, and plucked a he was, leaned down at the side of the cart, and plucked a flower with his hand, saying to the judge, who rode on flower with his hand, saying to the judge, who rode on horseback along side of the cart: “Lord judge, here I pluck a horseback along side of the cart: “Lord judge, here I pluck a flower; if you can burn this flower and me, you have justly flower; if you can burn this flower and me, you have justly condemned me; but, on the other hand, if you cannot burn condemned me; but, on the other hand, if you cannot burn me and this flower in my hand, consider what you have done me and this flower in my hand, consider what you have done and repent.” Thereupon the judge and the three executioners and repent.” Thereupon the judge and the three executioners threw an extraordinary quantity of wood into the fire, in order threw an extraordinary quantity of wood into the fire, in order to burn him immediately to ashes by the great fire. But when to burn him immediately to ashes by the great fire. But when the wood was entirely burned up, his body was taken from the wood was entirely burned up, his body was taken from the fire uninjured. Then the three executioners and their the fire uninjured. Then the three executioners and their assistants built another great fire of wood, which, when it assistants built another great fire of wood, which, when it was consumed, his body still remained uninjured, only his was consumed, his body still remained uninjured, only his hair and his nails were somewhat burnt brown, and, the ashes hair and his nails were somewhat burnt brown, and, the ashes having been removed from his body, the latter was found having been removed from his body, the latter was found smooth and clear, and the flower in his hand, not withered, smooth and clear, and the flower in his hand, not withered, or burnt in the least, the executioners then cut his body into or burnt in the least, the executioners then cut his body into pieces, which they threw into a new fire. When the wood pieces, which they threw into a new fire. When the wood was burned up, the pieces lay unconsumed in the fire. Finally was burned up, the pieces lay unconsumed in the fire. Finally they took the pieces and threw them into the river Inn [which they took the pieces and threw them into the river Inn [which runs into the Danube at Passau]. This judge was so terrified runs into the Danube at Passau]. This judge was so terrified by this occurrence that he resigned his office, and moved to by this occurrence that he resigned his office, and moved to another place. His chief servant, who was with the judge, another place. His chief servant, who was with the judge, and saw and heard all this, came to us in Moravia, became and saw and heard all this, came to us in Moravia, became our brother and lived and died piously. That it might not be our brother and lived and died piously. That it might not be 124 The Conrad Grebel Review 124 The Conrad Grebel Review

forgotten our teachers have recorded this as it came from his forgotten our teachers have recorded this as it came from his own lips, and now cause it to be promulgated and made own lips, and now cause it to be promulgated and made known. known.

“That it might not be forgotten.” What is it we should not forget? “That it might not be forgotten.” What is it we should not forget? We should not forget those who we know have suffered, and especially We should not forget those who we know have suffered, and especially those who died as martyrs for their faith and convictions. We must remember those who died as martyrs for their faith and convictions. We must remember them, and tell their stories to each other. them, and tell their stories to each other. And, I would say, there is one other thing we should not forget: And, I would say, there is one other thing we should not forget:

When you are approaching the fire, remember this: flowers are your best, When you are approaching the fire, remember this: flowers are your best, your only protection. your only protection. Literary Refractions 125 Literary Refractions 125

Three Poems Three Poems

Sarah Klassen Sarah Klassen

PRAISE GOD PRAISE GOD

Bells toll a sombre invitation Bells toll a sombre invitation and the people come. and the people come. The woman’s shoes have been removed The woman’s shoes have been removed for death. Doomed, for death. Doomed, she’s arrayed in a dull red she’s arrayed in a dull red petticoat. Before the end petticoat. Before the end she lifts a slender hand she lifts a slender hand like this like this as if in benediction, as if in benediction, pulls from her aching mouth the wooden gag pulls from her aching mouth the wooden gag meant to keep her mute meant to keep her mute and begins and begins bravely bravely singing her terrified heart out. singing her terrified heart out.

Adriantje Jans of Malenaarsgraaf Adriantje Jans of Malenaarsgraaf Dordrecht, 1572 Dordrecht, 1572

These poems were set to music by Carol Dyck, and performed to accompany These poems were set to music by Carol Dyck, and performed to accompany both presentations of Rudy Wiebe’s meditation, “Flowers for Approaching the both presentations of Rudy Wiebe’s meditation, “Flowers for Approaching the Fire.” “Praise God” was first published in The Fiddlehead 182 (Winter 1994); Fire.” “Praise God” was first published in The Fiddlehead 182 (Winter 1994); “Spoils,” in Event 23.3 (Winter 1994/95); and “Recanting,” in Descant 96 28.1 “Spoils,” in Event 23.3 (Winter 1994/95); and “Recanting,” in Descant 96 28.1 (Spring 1997). Sarah Klassen’s new collection of poetry, “Dangerous Elements,” (Spring 1997). Sarah Klassen’s new collection of poetry, “Dangerous Elements,” which includes her entire suite of martyr poems, is scheduled to be published by which includes her entire suite of martyr poems, is scheduled to be published by Quarry Press in fall 1998. Quarry Press in fall 1998. 126 The Conrad Grebel Review 126 The Conrad Grebel Review

SPOILS SPOILS

What’s left of you is this letter What’s left of you is this letter addressed to your eldest, a boy, addressed to your eldest, a boy, begging him with your whole heart to follow begging him with your whole heart to follow Jesus, watch over his younger brother Jesus, watch over his younger brother and look for his mother in the shining and look for his mother in the shining new Jerusalem. new Jerusalem.

That letter’s left, and the sharp tongue That letter’s left, and the sharp tongue screw the tormentors used screw the tormentors used to prevent your good witness. Your weeping to prevent your good witness. Your weeping son plucked it from warm ashes son plucked it from warm ashes when you were gone when you were gone and we have it. and we have it. Everything else tangible went up in flame Everything else tangible went up in flame or scattered like straw or scattered like straw before the indifferent wind. before the indifferent wind.

Maeyken Wens Maeyken Wens Antwerp, 1573 Antwerp, 1573 Literary Refractions 127 Literary Refractions 127

RECANTING RECANTING

Felistis for her execution tied Felistis for her execution tied a snow-white apron around her waist. a snow-white apron around her waist. She was always a good woman: She was always a good woman:

served the jailer’s wife any way she could served the jailer’s wife any way she could up until the burning: cleaning pots, setting the table, up until the burning: cleaning pots, setting the table, keeping the fire alive in the kitchen. Humble enough keeping the fire alive in the kitchen. Humble enough she volunteered to take the stinking garbage out. she volunteered to take the stinking garbage out. But won’t you run away? the jailer’s wife But won’t you run away? the jailer’s wife asked. Felistis searched asked. Felistis searched the unexamined corners of her heart. the unexamined corners of her heart. Convicted Convicted she admitted: knowledge she admitted: knowledge of the body’s frailty, fear, unbridled desire of the body’s frailty, fear, unbridled desire to keep on breathing. To behold the sun. to keep on breathing. To behold the sun.

Compelled to withdraw the offer Felistis remained Compelled to withdraw the offer Felistis remained faultless to the end. faultless to the end.

Felistis Jans, surnamed Resinx Felistis Jans, surnamed Resinx Amsterdam, 1553 Amsterdam, 1553 128 The Conrad Grebel Review 128 The Conrad Grebel Review

Book Review Book Review

John Howard Yoder. For the Nations: Essays Public and Evangelical. Grand John Howard Yoder. For the Nations: Essays Public and Evangelical. Grand Rapids: Eerdmans, 1997. Rapids: Eerdmans, 1997.

In this last book to be published before his death, John Howard Yoder took In this last book to be published before his death, John Howard Yoder took on the task of clarifying and defending his life’s work in biblical ethics. It is on the task of clarifying and defending his life’s work in biblical ethics. It is explicitly and self-consciously about the theologian himself. This is evident explicitly and self-consciously about the theologian himself. This is evident in several transparent ways. First, Yoder informs readers in the Introduction in several transparent ways. First, Yoder informs readers in the Introduction that his aim here is to correct the “misunderstanding and misrepresentation” that his aim here is to correct the “misunderstanding and misrepresentation” of his position “by friends as well as friendly critics” as advocating a of his position “by friends as well as friendly critics” as advocating a “sectarian” isolation of the ethical life of the church from public life and a “sectarian” isolation of the ethical life of the church from public life and a rejection of public politics. “The essays in this collection,” he says, “are rejection of public politics. “The essays in this collection,” he says, “are intentionally devoted to demonstrating the wrongness of that characterization intentionally devoted to demonstrating the wrongness of that characterization of my stance [as ‘against the nations’].” of my stance [as ‘against the nations’].” Secondly, the whole book, mostly a collection of previously Secondly, the whole book, mostly a collection of previously unpublished work, is indeed structured around this goal. The first section unpublished work, is indeed structured around this goal. The first section contains his most recent essays, all of which defend the claim that the ethics contains his most recent essays, all of which defend the claim that the ethics of Jesus (grounded in the ethics of the Jewish people in exile) is an ethic “for of Jesus (grounded in the ethics of the Jewish people in exile) is an ethic “for the nations,” and not just for the community of believers. The following the nations,” and not just for the community of believers. The following three sections contain much earlier essays and lectures, written as early as three sections contain much earlier essays and lectures, written as early as 1963, which Yoder offers as evidence that this theme has always been present 1963, which Yoder offers as evidence that this theme has always been present in his thought. Thirdly, to reinforce the point, all of the earlier essays are in his thought. Thirdly, to reinforce the point, all of the earlier essays are supplemented with interpretive footnotes added by Yoder for inclusion in supplemented with interpretive footnotes added by Yoder for inclusion in this book. Most of these notes are references to his other publications, designed this book. Most of these notes are references to his other publications, designed to show that they fit together into one coherent whole. to show that they fit together into one coherent whole. To a great extent the strategy succeeds admirably. Consequently, the To a great extent the strategy succeeds admirably. Consequently, the book not only goes a long way toward meeting Yoder’s objective, but also, book not only goes a long way toward meeting Yoder’s objective, but also, perhaps more interestingly, illustrates why the misunderstanding of his views perhaps more interestingly, illustrates why the misunderstanding of his views could have occurred so easily. The language of the earlier essays has more could have occurred so easily. The language of the earlier essays has more the “against the nations” sectarian flavor than the later ones. For example, the “against the nations” sectarian flavor than the later ones. For example, the early essays emphasize the distinctiveness of the ethic of Jesus over against the early essays emphasize the distinctiveness of the ethic of Jesus over against the ethical outlook of the non-Christian social order. Christian ethics is “for the ethical outlook of the non-Christian social order. Christian ethics is “for Book Review 129 Book Review 129

Christians,” and the larger society and its political structures cannot be Christians,” and the larger society and its political structures cannot be expected to understand or appropriate it. The tone is one of the “over-against” expected to understand or appropriate it. The tone is one of the “over-against” nature of the Christian gospel–it stands in harsh judgment on an irredeemable nature of the Christian gospel–it stands in harsh judgment on an irredeemable social order. social order. In the later essays both the language and the tone are altered. Here the In the later essays both the language and the tone are altered. Here the dominant image is God’s command through Jeremiah to the people of Israel dominant image is God’s command through Jeremiah to the people of Israel in exile to “Seek the peace of the city where I have sent you,” which, Yoder in exile to “Seek the peace of the city where I have sent you,” which, Yoder says, “engaged the Jews to live for the nations.” The earlier language of says, “engaged the Jews to live for the nations.” The earlier language of church “against” a world that can never be Christian gives way to a language church “against” a world that can never be Christian gives way to a language of church as teacher and example “for” a world that can benefit from it (even of church as teacher and example “for” a world that can benefit from it (even if it will never be fully Christian). While the earlier essays insist upon the if it will never be fully Christian). While the earlier essays insist upon the distinctiveness of the Christian ethic from all other ways of life, to which it distinctiveness of the Christian ethic from all other ways of life, to which it is always an “offense,” in the later essays such claims are moderated–“I am is always an “offense,” in the later essays such claims are moderated–“I am not preoccupied with disengaging the distinctiveness of Christianity,” Yoder not preoccupied with disengaging the distinctiveness of Christianity,” Yoder says. Christian ethics is not “just for Christians.” says. Christian ethics is not “just for Christians.” While the tone and language change in the later essays, Yoder succeeds While the tone and language change in the later essays, Yoder succeeds in demonstrating that the basic axioms of his view have not changed: (1) The in demonstrating that the basic axioms of his view have not changed: (1) The primary responsibility of the church is itself to live according to the discipline primary responsibility of the church is itself to live according to the discipline of Christ, as demonstrated in the historical person of Jesus; (2) The of Christ, as demonstrated in the historical person of Jesus; (2) The fundamental elements of this ethic–love, forgiveness, servanthood, fundamental elements of this ethic–love, forgiveness, servanthood, nonviolence–contradict the dominant values of non-Christian society, which nonviolence–contradict the dominant values of non-Christian society, which are based on the necessity of power, violence and revenge; (3) The social are based on the necessity of power, violence and revenge; (3) The social responsibility of Christians is not to “take charge” of that social order or to responsibility of Christians is not to “take charge” of that social order or to “make history come out right”; (4) The Christian gospel does not provide a “make history come out right”; (4) The Christian gospel does not provide a blueprint for the just or good society. The identification of the gospel with blueprint for the just or good society. The identification of the gospel with any political ideology is idolatry; (5) The Christian hope for history is any political ideology is idolatry; (5) The Christian hope for history is ultimately in the redemptive work of God in the world. It is God alone to ultimately in the redemptive work of God in the world. It is God alone to whom the church must look to “fight for us.” These axioms form a consistent, whom the church must look to “fight for us.” These axioms form a consistent, unifying thread running through all these essays, confirming Yoder’s claim unifying thread running through all these essays, confirming Yoder’s claim that he has always been committed to the view that the Christian ethic is not that he has always been committed to the view that the Christian ethic is not sectarian but truly a vision “for the nations.” sectarian but truly a vision “for the nations.” While Yoder’s collection provides a strong case for the consistency of While Yoder’s collection provides a strong case for the consistency of his stance over the years, it is unfortunate that even the more recent essays his stance over the years, it is unfortunate that even the more recent essays stake out little new theological ground. This is all the more disappointing stake out little new theological ground. This is all the more disappointing since this volume has turned out to be Yoder’s final book. It leaves unanswered since this volume has turned out to be Yoder’s final book. It leaves unanswered 130 The Conrad Grebel Review 130 The Conrad Grebel Review so many of the questions his friends and critics have put to him. For example, so many of the questions his friends and critics have put to him. For example, Yoder’s intellectual strength is his ability to uncover the flaws in the Yoder’s intellectual strength is his ability to uncover the flaws in the philosophical and political ideologies of mainstream cultures–from Babylon philosophical and political ideologies of mainstream cultures–from Babylon and Athens to Constantinian Rome and Protestant America. He can reduce and Athens to Constantinian Rome and Protestant America. He can reduce the epistemological foundations of modern ethics to ashes in a paragraph, the epistemological foundations of modern ethics to ashes in a paragraph, but he exempts his own interpretations of the Bible and the Judeo-Christian but he exempts his own interpretations of the Bible and the Judeo-Christian story from the implications of his own critique. All the ethical outlooks of story from the implications of his own critique. All the ethical outlooks of the non-Christian world are subject to the confusion of language and reason the non-Christian world are subject to the confusion of language and reason symbolized by Babel, but (Yoder’s interpretation of) the biblical canon stands symbolized by Babel, but (Yoder’s interpretation of) the biblical canon stands immune to the critique of Babel. Yoder is staunchly anti-foundationalist in immune to the critique of Babel. Yoder is staunchly anti-foundationalist in his view of the possibility of an ethic that Christians and non-Christians his view of the possibility of an ethic that Christians and non-Christians might share, but he is strangely foundationalist in his biblical hermeneutics– might share, but he is strangely foundationalist in his biblical hermeneutics– there is only one right way to tell the story of Jesus. Its implications for the there is only one right way to tell the story of Jesus. Its implications for the communal life of the church are clear; the problem is not one of knowing the communal life of the church are clear; the problem is not one of knowing the truth but of living it. But are things all this clear for the church? Doesn’t it truth but of living it. But are things all this clear for the church? Doesn’t it learn much from the “world” about how to interpret its own story, just as the learn much from the “world” about how to interpret its own story, just as the “world” learns from it? This is one respect in which Yoder’s essays reinforce “world” learns from it? This is one respect in which Yoder’s essays reinforce the criticism that his view is stereotypically “sectarian.” the criticism that his view is stereotypically “sectarian.” These essays also fail to discuss another critical issue which Yoder These essays also fail to discuss another critical issue which Yoder needed to address in order to provide a persuasive ethic for the church and needed to address in order to provide a persuasive ethic for the church and “the nations.” His main point has always been that the ethic of the church is “the nations.” His main point has always been that the ethic of the church is not the ethic of power, control, and “social engineering” which characterizes not the ethic of power, control, and “social engineering” which characterizes non-Christian approaches to society and politics. The “politics of Jesus” non-Christian approaches to society and politics. The “politics of Jesus” provide a radical alternative order for the community of believers, based on provide a radical alternative order for the community of believers, based on love, forgiveness, and servanthood. So, what then does this alternative love, forgiveness, and servanthood. So, what then does this alternative community look like? How does it handle the problems of human finitude community look like? How does it handle the problems of human finitude and failing in its own organizational structures? What do these alternative and failing in its own organizational structures? What do these alternative values mean in everyday practice? By Yoder’s own argument, the success of values mean in everyday practice? By Yoder’s own argument, the success of the community of believers in implementing an alternative way of life is the the community of believers in implementing an alternative way of life is the only validation of its witness to the world. Yet his writings have always been only validation of its witness to the world. Yet his writings have always been evasive on this issue. He avoids it with the argument that practical details evasive on this issue. He avoids it with the argument that practical details cannot be specified in a blueprint applying to all times and places. They cannot be specified in a blueprint applying to all times and places. They must be worked out in the day-to-day discernment guided by the Holy Spirit. must be worked out in the day-to-day discernment guided by the Holy Spirit. But surely this is not enough. If there is a better way to do things than But surely this is not enough. If there is a better way to do things than the way nations and states typically do them, why can’t they be specified? It the way nations and states typically do them, why can’t they be specified? It Book Review 131 Book Review 131 does not help to say, as Yoder always liked to say, that the church must avoid does not help to say, as Yoder always liked to say, that the church must avoid the temptation to “take charge” and “engineer” society. For, if the church is the temptation to “take charge” and “engineer” society. For, if the church is to establish an alternative moral community, then it must “take charge” of its to establish an alternative moral community, then it must “take charge” of its own institutions and “engineer” them in certain ways. An ethic based on the own institutions and “engineer” them in certain ways. An ethic based on the inappropriateness of “taking charge” is no help here. inappropriateness of “taking charge” is no help here. Yoder was well aware of these challenges. Those who admire the power Yoder was well aware of these challenges. Those who admire the power of his thought and the insightfulness of his critiques of culture can only hope of his thought and the insightfulness of his critiques of culture can only hope that they are addressed in other unpublished essays which may appear that they are addressed in other unpublished essays which may appear posthumously. posthumously.

CONRAD G. BRUNK, Conrad Grebel College, Waterloo, Ontario CONRAD G. BRUNK, Conrad Grebel College, Waterloo, Ontario