Theodidaktos Taught by God Journal for EMC theology and education Volume 3 Number 2 September 2008

journeys Editorial Sins of the Corporate Church There are no books entitled Mennonite Theology However, what has transpired in this era of the in the manner of Millard J. Erickson’s Christian Church on earth is something like Augustine’s Theology. If there were, none would contain a perception. What we have today is the Corporate Tsection on our teaching of the Visible and Invisible Church and the True Church, neither of which is Church. That’s because we don’t believe in such a invisible per se. distinction. However, in recent days I have come to Consider that the Corporate Church hires and fi res the conclusion that we may be practicing a behaviour its staff. Consider that at membership meetings the in the Church that is not unlike this peculiar belief. only requirement that one speak up on an issue and Some time in the fourth century theologians vote on it is that you are a member. began referring to the Visible Church. By this they Consider that the Corporate Church is concerned meant the typical members of the local church. These about fi nances, policy and public relations at times were the people you could see attending church and more than the gospel. The Corporate Church is fi lled serving in its various functions. with members, but not necessarily genuine believers, I believe the Invisible Church terminology found for at times we fi nd members acting in their self- its roots in Augustine’s language. He referred to the interests rather than for the good of the body. Church as a mixed body, using Jesus’ analogy of the How can the True Church of Christ hire and fi re wheat and the tares. The Invisible Church, Augustine its staff when Christ has gifted her members with said, were the true believers who had abilities to help her grow? “It was he who gave some been regenerated and quickened by the to be apostles, some to be prophets, some to be If at membership Holy Spirit. Living amongst these true evangelists, and some to be pastors and teachers, to or committee believers were those who pretended to prepare God’s people for works of service, so that be Christian, those who claimed to love the body of Christ may be built up” (Ephesians meetings we Jesus but whose hearts were far from him. 4:11–12). Can the Church of Christ afford to resort to debate the role of Thus the Church on earth would always democracy to decide what God has already decided prayer in making be imperfect because it would be fi lled for us? with some who had poor motives for There may not be any validity to the terms decisions, our belonging. Invisible and Visible Churches. But there are some churches are being Complicating this further was the grounds for suggesting that the Church today is more run as corporations belief that no one could tell the fakers corporate than Christ-like. and the genuine Christians. Only God If at membership or committee meetings we with CEOs and who judges all people’s hearts could truly debate the role of prayer in making decisions, our board members know who were the real believers. churches are being run as corporations with CEOs Reformed theologians who espouse and board members without regard for the direction without regard for this belief would dare not say that God of the Holy Spirit. No, not in all cases, but in enough the direction of the has two churches as a result. There is one to suggest that we have taken over the Church with Holy Spirit. Church, one holy bride of Christ. The our Robert’s Rules of Order and our elections. terms “invisible” and “visible” are used Where is the Holy Spirit in the workings of church to describe two distinct aspects of the government today? Even the word government smacks one Church; or, to put it another way, the of human meddling in the work of Christ and his church is considered from two different perspectives. Church. Don’t get me wrong, we are the Church and All true believers are members of the Invisible we work in it, but under the authority of its head, Church; not all persons baptized into the Visible Jesus Christ. Church are members of the Invisible Church for the It’s time for repentance. It’s time we gave very simple fact that they don’t really know Christ. the Church back to Christ and stopped being a As Evangelical Mennonites we reject the theology corporation. For when the hammer falls and our of the Invisible and Visible Church. Jesus said, “All society takes away the rights of the Corporate men will know that you are my disciples if you love Church, the true Church of Christ will still be one another” (John 13:35). And in other places of standing. Will we stand with it? O the New Testament we read that a believer will be Darryl G. Klassen distinguishable by his or her fruit, the product of their lives. We believe that it is by one’s life and behaviour that we, the Church, can judge who are genuine believers.

Theodidaktos 2 Theodidaktos: Journal for Table of Contents EMC theology and education is published occasionally and Editorial: Sins of the Corporate Church distributed freely under the 2 authority of the Board of Church Letters to the editor Ministries, Evangelical Mennonite 3 Conference, 440 Main Street, Oppenheimer Park: A Look at Romans 8:28 – Corey Herlevsen Steinbach, Manitoba R5G 1Z5; 4 [email protected]; 204-326- My Life as a Mennocostal: A Personal and Theological 6401; www.emconf.ca. Inquiries 10 Narrative – Martin William Mittelstadt and submissions can be sent to Editor, Theodidaktos, Box 129, Power: Pastoring on Dangerous Ground – David Funk Kleefeld, MB R0A 0V0; kemc@mts. 18 net; 204-377-4773. Editor: Rev. Feature Sermon: Praise God From Whom Darryl G. Klassen. Layout: Rebecca 22 All Blessings Flow – Darryl Klassen Buhler. Copy editor/staff adviser: Terry M. Smith. Book Review: The Case for the Real Jesus – Andrew Unger ISSN 1911-7272 (print) 26 ISSN 1911-7280 (online) 28 The Final Word Peace Sermons sought Letters to the editor Anticipates future editions of Theodidaktos My name is Scott Koop and I looking forward to future editions of recently became the lead pastor at Fish the journal with great anticipation. Creek Christian Fellowship. I have no I also wanted to send a particular problem admitting that I am extremely thank you to Pastor Layton Friesen for young for this position, and that I have his fantastic sermon submitted in the If EMC pastors, ministers, or other absolutely no experience as a pastor February issue. I was richly blessed leaders presented Peace Sermons in other than what I seen and experienced through this submission. 2007, possibly around Remembrance as a pastor’s kid. Scott Koop Day 2007, they are invited to forward This past spring I graduated from Calgary, Alta. them for possible inclusion in a Peace Rocky Mountain College here in Sermons by EMCers 2008 CD. Older Calgary with a degree in Pastoral sermons are also acceptable. The Leadership and I am amazed and payment is a copy of the CD. humbled at how God has led me to my Other comments Send them to tsmith@emconf. current place with Fish Creek. ca or Terry Smith, 440 Main St., I’m impressed that the EMC has a I believe that God was leading me Steinbach, MB R5G 1Z5. Sermons journal of its own, of this caliber. not only in my decision to attend RMC, should be submitted by August 29, Bill Janzen, 2008. but also in bringing me to Fish Creek. MCC Ottawa offi ce I will continue to lean on Him not for Copies of Peace Sermons by EMCers 2007 are still available. strength and wisdom, and to seek His Education Committee guiding hand each step of the way. I Thank you for letting me know about Board of Church Ministries would appreciate your prayers on my the last publication of Theodidaktos. behalf. I’ve scrolled through earlier issues, With all that said, I want to thank all and the current issue again refl ects Some EMCers write who are involved with Theodidaktos as an impressive publication that takes for Didaskalia, it provides me (a young, inexperienced church leadership and theology the journal of pastor) with further material to seriously. Providence College consider as I slowly learn what it means Karl Koop, PhD and Seminary. to be a pastor within our tradition. Associate Professor Subscription Though I have grown up within the of History and Theology information can be EMC exclusively, my training was at an Canadian Mennonite University found at prov.ca/ interdenominational college. I will be Didaskalia

3 Theodidaktos Oppenheimer Park: A Look at Romans 8:28 Corey Herlevsen

Corey Herlevsen, B.A., M.Div., is College Counselor as well as Professor of Counseling and BIblical Studies at Steinbach Bible College. God’s purposes in this world will often contrary to popular opinion and these statistics, it come about in terrible situations, not expectations, the city of Vancouver shouldn’t surprise because someone “sat back and trusted had the highest urban poverty rate in us (though it GGod’s promises” but because someone Canada for its Aboriginal2 population. should both break our hearts and “joined God’s work in the world; In the light of (or, maybe better yet, in rebuke our vivacious complacency) to became God’s hands and feet; became a tangible expression of God’s love and the darkness of) the article Mennonite learn that approximately 60 percent of God’s caring (Tim Geddert, Mennonite Peacemakers and Aboriginal Neighbours the drug-addicted, sex trade population Brethren Biblical Seminary). (Theodidaktos, February 2008), it is are Aboriginal women, youth, and perhaps needless for me to say that the children.4 lower Eastside had (and still has) a high Vancouver’s lower Eastside has the The Beginning of My Long Jagged ratio of Aboriginal residents. highest HIV rate in North America and, Journey with Romans 8:28 Recent studies have shown that the reader might remember the horrifi c In downtown Vancouver, down at up to 40 percent of Vancouver street case of mass murderer Robert Pickton, the foot of East Hastings, long past the youth are Aboriginal. Further, 50 the majority of whose victims came PNE and long past all the pretentious percent of Aboriginal youth live in from this very demographic. When the tourist attractions, there is a section of single parent households which survive City of Vancouver did the background the city known as the lower Eastside. (“live” is too spirited a word for this research in preparation for the Vancouver This is where the poor and ragged linguistic and geographical context) Agreement—a plan established in 2000 people hang out, a photo essay example on less than $10,000 annually.3 Given to address issues surrounding housing, of “the alleys where they hide the truth health care, crime reduction and of cities.”1 economic development—it was revealed To give you an idea of what kind Recent studies have shown that this section of the city, about three of poverty I’m talking about, consider that up to 40 percent of city blocks big, there were an average of this. When I began teaching Romans 150 paramedic calls per week. in 2000, the average household income Vancouver street youth The City of Vancouver at that time in Vancouver was $45,180. In the lower are Aboriginal. Further, was paying more than half a million Eastside that fi gure dropped to $11, 50 percent of Aboriginal dollars per year in ambulance fees 251. In Vancouver 25 percent of the just to deal with the overdose situations. people were in low-income housing. youth live in single parent One more statistic: Five years after the In the Eastside that fi gure rose to 80 households which survive Vancouver Agreement was established percent. and put in place, review of the In 1995, the Canadian Council on on less than $10,000 program’s effectiveness revealed that Social Development reported that, annually. homelessness in the Eastside in fact increased by 235 percent between 2002 1 The phrase comes from Canadian musician and social activist Bruce Cockburn. It is found in his and 2005. More people were living autobiographical take on Psalm 23 entitled “Strange Waters,” the closing song on the CD The Charity of Night. on the streets than in the overtaxed True North Records, 1996. shelters.5 2 Regarding vocabulary, I have chosen to consistently use the word Aboriginal when referring to Aboriginal Canadians, switching to the word Native only when my sources do so. In the middle of the lower Eastside 3 To get a global perspective on what this means, the reader is advised to visit and participate in the section, just at the foot of East Hastings, exercises found on www.globalrichlist.com. Be aware, however, that this tool only measures raw income and is a small place called Oppenheimer does not factor in the multitude of other factors which are used to defi ne “the poverty line” in a given country Park. It sounds sort of glamorous or region. Poverty lines and standard of living indexes are, of course context specifi c. $200,000 might buy you until you’ve seen it. When I lived in a nice home in Steinbach, but it likely wouldn’t buy you a garage in places like Calgary or Vancouver. Vancouver in the 1980s, Oppenheimer 4 To research these matters further, the reader is directed to Metro Vancouver’s Vital Signs at www. vancouverfoundationvitalsigns.ca. The website is operated by the Vancouver Foundation, a philanthropic was basically a patch of grass and group which has been working for social justice and equity since 1943. Another area of interest which should some benches in the middle of the be consulted is www.vhc.ca/sis, the website of Insite – North America’s First Legal Supervised Injection Site. This concrete. From a block or two away, project was initiated in 2003 as a response to the cluster of issues (poverty, addiction, mental illness, needle it looked like a bit of an oasis in the sharing and the concomitant spread of both Hepatitis C and HIV. I would also recommend that the reader view the documentary Fix: The Story of an Addicted City (National Film Board, 2002), directed by Nettie Wild. middle of all the dirty grey concrete. 5 Raven’s Eye: The Aboriginal Newspaper of British Columbia and the Yukon, September 2006. When you get a little closer, however,

Theodidaktos 4 I have to admit that it was a bit surreal, walking along and memorizing this nice spiritual thought while surrounded by the wreckage of societal injustice.

They hadn’t yet been domesticated, ossified or glazed over with the detritus of sentimentality or over-familiarity. For the duration of the crusade, my routine was to walk to B.C. Place, memorizing my verse for the day, turning it over and over in my mind. It was my nature then, as it’s my wikipedia.org nature now, to not be content with just memorizing words or facts. I it more closely approximated a war Dissonance in My First Formal must inquire into the meaning of the zone. Bodies scattered all over, passed Ministry words and facts and puzzle over their out on benches and on the streets. The During the week of October relevance and their aptness for the ground littered with the spent shells of 14–21, 1984, just a few months after situation(s) to which I am being asked used needles, syringes, tourniquets, and I had come to faith in Christ, my first to apply them. I still remember the day, other paraphernalia. “formal” ministry opportunity was to while on my way to the Billy Graham It has, for years, been an area serve as a counselor at the Billy Graham crusade, I was walking down East wherein the homeless, addicted, Crusade at the newly constructed, state Hastings, through Oppenheimer Park, poverty stricken population could of the art, B.C. Place stadium. Due to and memorizing my verse for the day. “hang out” without getting hassled or the heavy rush hour traffic, by the time At first glance it seemed simple moved along.6 For several months in I was done my deliveries for the day it enough: “And we know that all things 1984 I worked as a laundry and dry was far more convenient to just leave work together for good to them that cleaning courier. Though my route took my car at the shop and walk through love God, to them who are the called me to several destinations in the urban the Eastside to B.C. Place. according to his purpose” (Romans sprawl that was Vancouver and its As part of our Billy Graham worker 8:28 KJV). suburbs even back then in the days of training we were given several verses I have to admit that it was a bit big hair and shoulder-pads, the major to memorize. Because I had so newly surreal, walking along and memorizing part of my day was spent in the Lower come to faith, never having read the this nice spiritual thought while Eastside, and the actual facility of the Bible before, the verses, both Old surrounded by the wreckage of societal business I worked for was just a few Testament and New were still new, injustice. On that particular evening, blocks to the east of Oppenheimer. spirited/Spirited and radical to me. my walk led me to a man passed out and sprawled all over the sidewalk, 6 In a distressing development, Pivot Legal Society Lawyer David Eby, who serves and represents the empty bottle still in hand, vomit caked marginalized population of the Lower Eastside, has reported that five of the key facilities that serve this onto his shirt and spilling onto the area—Vancouver’s poorest neighborhood and one of the poorest in Canada—are scheduled to be closed sidewalk. This was not an uncommon down (either permanently or temporarily) or relocated to better facilitate traffic and tourism in the run up to the 2010 Olympics. In his words, “The loss of [these facilities] will be a huge loss to the low-income community sight for me during the course of any in the Downtown Eastside… a population that doesn’t have very many friends left in Vancouver.” See his blog working day so I stopped long enough at http://davideby.blogspot.com for information. to establish that he was breathing, then 7 Any perceived similarity between my actions and those of a certain Priest and a certain Levite (Luke simply stepped over him, passed him 10:25–37) is purely intentional. It should be noted, however, that the Priest in the story has a possible—though by on the other side and continued on unlikely—excuse. The Torah forbade a Priest to come into contact with a corpse (Leviticus 21:1–4, among several examples, including Ezekiel 44:25–27 which is notable due to its context of pure worship in light to the respectable religious crusade of the Shekinah Glory returning to the temple post-exile). If he, as a Priest, came into contact with a corpse in the fancy building where I was to everything he touched would be unclean and therefore he could not perform any of his duties mediating perform my religious duties.7 between God and His people (See Bock, Darryl, Luke, The NIV Application Commentary, Zondervan, 1996, 300). A few blocks later, as I rolled the Kenneth Bailey, in his book Poet and Peasant points out that the apocryphal work The Wisdom of Ben Sirach (which is also known as Ecclesiasticus and is still included in the Bibles used by Roman Catholic and Eastern memory verse around in my mouth Orthodox churches) 12:1–7 specifically forbids going to the aid of sinners and ungodly persons. Sirach 12:4 like a lozenge, I remember wondering says “Give only to the godly and help not a sinner” and verse 5 adds the warning that if one was to help a how this nice verse related to the sinner he “shall receive from the Lord twice as much evil/harm for all the good he has given.” So, while it’s conceivable that the Priest had legitimate reason for not providing assistance, it must be clear that I did not. actual scene right in front of my eyes. I simply (and selfishly) wanted to get to the respectable religious event as quickly as possible with no blood, I remember actually stopping, looking vomit, or other stains on my nice clean clothes. back and questioning: “All things work

5 Theodidaktos together for good?” All things? Even this years of post-secondary education: The guy passed out back there sprawled all over My nascent theologizing Old Testament in the New Testament. the sidewalk, vomit on his shirt? Well, provided a religious The heart of this course involved that’s what I had been taught and that’s rationale for behaviour I translating Romans 9–11 from Greek to what this verse seemed to be saying. English and, taking this a step further, Around the same time I had read a now consider abominable. translating from both the Hebrew Bible sermon on this verse. I’ve long since itself and from the Septuagint (the forgotten who the writer/preacher ancient Greek translation of the Old was, but I clearly remember what he The answer I had been given on Testament) every phrase in that section said, “There are no bad things that can this verse left a bad taste in my mouth. where Paul is either quoting from or happen. All things, even if they look bad, I worried it like my tongue worries a seems to be alluding to what we call the will somehow be made into good things loose tooth. How will all things work Old Testament. That work, combined if only we love God. So that means all out? Do we just click our red heels with the reading of Richard Hays things are really good things.”8 Well, and wish real hard? Or do we, as the seminal study Echoes of Scripture in the that seemed easy enough. people who claim to have a relationship Letters of Paul,10 transformed my ability My nascent theologizing provided a with God and have the temerity to to understand the place of Romans in religious rationale for behaviour I now carry the name of Christ, have some canonical context as well as what it is consider abominable: Oh well, I don’t responsibility in working things out? If trying to accomplish in its own right. know how but this will all somehow work so what is it? How are we to reconcile There is a difference between an emic out. Things will fall into place. All I have to the nice words of Romans 8:28 with the reading strategy and an etic reading do is love God. So away I went, zippah- Danteish scenes so often in front of us? strategy.11 An etic strategy places a dee-do-dah, down some theological In the words of Alanis Morissette, “let’s structure, and consequently a reading yellow brick road to the religious revival. fast forward to a few years later.”9 strategy and interpretation on a text Still, I must admit that the question which is not only external to the text of how exactly this was going to Revisiting the Verse in 1992 but also understood and directed at the happen kept coming back like a half- In the Spring of 1992, with many needs and questions of a culture other remembered song which gets stuck years of ministry experience behind me, than that to which the text was originally in our heads and repeats itself in I had another encounter with Romans addressed. An emic strategy reads a an endless loop, without surcease. I 8:28. It was a year before receiving my text according to its internal structure have never been satisfied with simple Master’s degree and two years before and in terms of what the indigenous answers and, as any of my students will the first evening course I taught at SBC. culture would likely have understood gladly testify, I’m allergic to clichés or I had just finished one of the most from the text. I am convinced that the spiritual bromides. influential courses I ever took in eight tendency in Romans studies, until very recently,12 has been to impose an etic interpretation or reading strategy on 8 At the time I understandably did not think to document the source of this sophism. Tim Geddert’s article “Another Look at Romans 8:28” (unpublished paper, MB Biblical Seminary, 1999) makes it clear, however, that I Romans and to assume that the central was not the only one to have heard and been influenced by, if not convinced of, this interpretation. issue of the letter is how an individual13 9 Alanis Morissette, “Hands Clean,” on the CD Under Rug Swept (Maverick Records, 2002). can be saved or justified by faith. 10 New Haven: Yale, 1989. It might not be an exaggeration 11 I am aware that these are social science terms used primarily in the fields of Anthropology and Sociology. when N.T. Wright suggests, strongly In a personal conversation with the author, however, Dr. Tremper Longman III of Westmont College indicated and convincingly, that the phrase that it is both appropriate and accurate to use them with reference to questions of reading strategy for ancient documents—particularly ancient documents from a vastly different culture, such as the Bible. “righteousness of God/God’s 12 The “big bang” of an explosive, dramatic, re-reading and “new perspective” in Pauline studies is usually righteousness,” which is a dominant precisely dated to the publication of E.P Sanders, Paul and Palestinian Judaism: A Comparison of Patterns of phrase in Romans, has been and Religion (SCM Press, 1977). continues to be misunderstood 13 Contemporary Western readings of Biblical texts are notoriously individualistic, whereas the texts particularly because Romans continues themselves are very often plural or communal. A classic example is Philippians 1:6. So many sermons, devotionals, Bible studies, etc. stress this, in an inspirational way, as a promise concerning surety of salvation to be read through the prism of to individuals. The problem with individualistic interpretations of this verse is that έν ύμwν (“in” or “among Luther and the theological “battles” you”) is plural. he was facing.14 According to Wright, 14 Wright, N.T. Romans in a Week. Regent College Audio Series n.d. Tape # 2263B, Part 1. an emic reading of Romans reveals 15 To illustrate, consider that in both 1:17 and 3:21 NIV tips its theological hand by translating the words a substantially different focus than in question as an objective genitive; “a righteousness from God”—that is a righteousness God gives to us a the “justification/sanctification/ gift and which thus counts before Him. NASB more properly leaves the Greek genitive ambiguous and forces the interpreter to decide whether the righteousness in question is indeed a gift from God or if the reference application” triumvirate found in so is to an aspect of His character. This is not mere semantics for it influences interpretation immensely both many Western outlines of the book. in particular contexts and regarding the book as a whole. For example, is the latter part of 1:17 telling us The main purpose of Romans was that “the righteous will live ek pisteos [out of] faith imputed to Him as a gift from God” or does it refer to the faithfulness of God? If the latter, a translation suggesting that “We will live because of the Righteous One’s to engage in a long wrestling match faithfulness” would catch the meaning. In canonical context of course, the faithfulness would involve the with Hebrew Scripture concerning the keeping of the Promise going as far back as Genesis 12:2–3. It seems to me obvious that reading of Romans issue of δικαιοσυνη θεου (dikaiosunei along this line would lead us away from individualistic interpretations and toward communal interpretations st theou)—the covenant faithfulness of and praxis, which would be more in keeping with its 1 century context. As Elmer Martens says in his book 15 God’s Design (Grand Rapids: Baker, 1981), “Modern [contemporary] man starts with the rights of the individual; God. In light of the Christ event, and the Israelite did not” (66–67). the apparent rejection of ethnic Israel,

Theodidaktos 6 can it really be said that God has been (and hence will continue to be) faithful The community transformed by God receives God’s grace to His covenant promises? The section but, instead of clinging and hoarding, passes that grace on of the letter in which our vexing verse by working with God to bring about good. occurs runs from 5:1 to 8:39 (suitably, 8:31–39 is a doxology). If Wright is correct, the gist of this section is as Deuteronomy and elsewhere. According all things God works for the good of follows (emphasis mine): to this covenant faithfulness, the God those who love Him, who have been of Israel must somehow not only be This worldwide family is the true Israel called according to His purpose.” Please true to the covenant promises but also and, therefore, the true humanity. And, note that most newer editions of NIV remain impartial, with no favourites, and they are the community (by the Spirit) have not one, but two footnotes that also not only deal properly with evil but through whom, and in whom, God’s rescue the helpless. This God must, in make clear that there are significant purpose for the whole human race is other words, act as the righteous judge translation issues in this verse. fulfilled. They are the medium and the in the cosmic law court. Things must be Unfortunately the first note leads us to message of God’s work in the world. put to rights… The sense of covenant believe that the alternate translation That purpose is ζωῇ (resurrection faithfulness and the sense of things life, Kingdom life). This emphasis is reflected in KJV is a manuscript issue being put to rights, held apart within particularly clear in 5:17–18, 6:4. They rather than a grammatical one. (The both reformation and enlightenment are also the community through whom NASB translation and first footnote are thought as “theology and ethics”, or God’s purpose for the whole cosmos will very similar to NIV.) “salvation and politics”, were not far be fulfilled.The renewal and liberation of removed in the mind of a Jew like Paul. The textual apparatus in the Aland, the world will be fulfilled through this new Just as the Messiah was destined to be Black, Martini, Metzger and Wikgren humanity, this new race of people.16 Lord of the world, so, and for the same edition of the Greek New Testament To put it more simply, the reasons, God’s covenant with Israel had make it clear that there is a manuscript community transformed by God always been intended as the means of discrepancy with a few manuscripts of receives God’s grace but, instead of putting God’s world to rights. When, the Alexandrian family reading συνεργει clinging and hoarding, passes that therefore, God’s righteousness was θεός thereby clarifying θεός (God) and grace on by working with God to bring unveiled, the effect would be precisely not πάντα (all things) as the agent of the that the world would receive justice: that about good (which should be thought συνεργει (working).18 rich, restorative, much-to-be-longed-for of in broader terms than individuals justice of which the Psalmists had spoken For our purposes, what is clear or groups, even though it starts at that with such feeling.17 and important is that neither the KJV level). When these two thoughts (the nor the NIV translators followed the meaning of δικαιοσυνη θεου and the minority reading and, consequently, the Bringing it All Back Home: A Closer role that God’s “new humanity” has in manuscript question is a red herring for displaying it) are brought together, you Look at the KJV the difference in translation currently no longer get the conclusion that the Bringing all of this back to my under discussion. It might be easier if “righteousness” mentioned in Romans experience as a neophyte evangelistic we have these two translations side by 1:16–17 is the thematic statement of counselor hurrying to the service, in my side so that we can see the significant the letter. You get the conclusion that haste stepping right over a man passed differences at a glance: Wright explains in a different context: out on the sidewalk, remember Romans 8:28 as I was memorizing it: “And we The Jewish context of Paul’s work makes Romans 8:28 Romans 8:28 know that all things work together for good it certain that by “God’s righteousness” NASB NIV Marginal Paul means, not a status which to them that love God, to them who are the And we know Reading God imputes, imparts or otherwise called according to his purpose” (KJV). that God causes And we know that bestows upon humans, but God’s own You will notice that this is noticeably all things to work in all things God righteousness, meaning by that God’s different from the Romans 8:28 most together for good works together faithfulness to the covenant with Israel, people carry into church these days. to those who love with those who love the Abrahamic covenant reaffirmed in The NIV says, “And we know that in God, to those Him to bring about who are called what is good—with 16 Wright, N.T. Romans in a Week. Regent College Audio Series n.d. Tape #2263A, Part 2. according to His those who are 17 Wright. “Paul’s Gospel and Caesar’s Empire,” Center of Theological Enquiry www.ctinquiry.org/ purpose. called according to publications/wright.htm. See also his article “Paul and Caesar: A New Reading of Romans,” available at www.ntwrightpage.com. For a two-volume book length treatment, see Horsley, Richard A. Paul and Empire: His purpose. Religion and Power in Roman Imperial Society (Trinity Press, 1997) and Paul and Politics: Ekklesia, Israel, Imperium Interpretatio (Trinity Press, 2000). A third volume which Horsley co-edited with N.A. Silberrman is also Why such differences in translation? available: Horsley and Silberman. The Message and the Kingdom: How Jesus and Paul Ignited a Revolution and Bear with me for a brief discussion of Transformed the Ancient World (Grosset/Putnam, 1997). grammar. The KJV translators have 18 J.D.G Dunn quotes Metzger to the effect that “the potential theological awkwardness of reading πάντα decided that πάντα (“all things”) is as the subject would have been sufficient to encourage an Alexandrian editor to remove the awkwardness by inserting θεός”. See Dunn, J. D. G. (2002). Vol. 38A: Word Biblical Commentary: Romans 1-8. Word Biblical the subject of the verb συνεργει (“work Commentary (480). Similarly, Tim Geddert writes, “The additional words were probably introduced by a scribe together”), which means that “all who wanted to makes sure that the text was read correctly with “God”, not “all things” as the subject of the things” is the actor, the agent of the verb.” “Another Look,” 2. If so, how dismayed that scribe would be to discover how many times the verse has work. It must be admitted that this is been read and used the other way in sermons, Bible studies, and even as a pastoral trump card to dodge tough questions of theodicy! grammatically possible, but the gist of

7 Theodidaktos the sentence would then be that there Bringing it all Back Home Part 2: A The first note inaccurately suggests is some deep hidden (and with this Closer Look at the NIV that the discrepancy in translation is wording clearly impersonal) force or On the other hand, the NIV has due to manuscript issues as discussed magic in the universe that somehow decided that πάντα (all things) is above. The second note correctly transforms the bad pieces of life into not the subject of the verb συνεργει makes clear that the grammar of the good—as if all the puzzle pieces (work together). Rather, it is, in fact, Greek sentence is polyvalent, open to are bad and jagged but when you fit the object. This means that God is the differing translations which would be them all together, they are somehow subject, the One who does the work. grammatically possible. If you refer to transformed into a good picture. πάντα (all things) is the material that the translation comparisons above, you The belief in magic, or the He works on like a potter works with will note that the NIV marginal reading manipulation of impersonal forces to clay (e.g. Jeremiah 18, Romans 9:21).21 uses συνεργει (work together) to further serve one’s own ends, is certainly not So just before the doxology and the specify and clarify who is the subject alien to the Biblical world. It seems knotty argument of chapters 9–11, the and the agent of the work. to have been a factor in some of the focus of Romans 8 is not about magic, As opposed to KJV and NASB, the sectarian writings at Qumran—for a vague hope or a fairy tale wish. It NIV marginal reading clarifies that the example, the brontologion known as is about a determined God working agent of the work is not God alone. The 4Q318.19 According to some scholars a His purposes in the “ordinary mess of work is done by God working together similar belief lies behind some of the real history.”22 All things aren’t working with His people (those who are loved and mysterious texts in Paul’s letters.20 together somehow by magic—the God called). This changes things. This puts It is certainly clear that φάρμακον of creation and re-creation is doing the me (more correctly, us) squarely back on (witchcraft, magic, sorceries) is working according to His purpose. the hook, and, in Oppenheimer Park, clearly mentioned and condemned in But we are not quite out of the woods makes it impossible for me to claim Revelation 9:20-21, 18:23, 21:8 and yet. If the NIV reading in the main text obedience to God while at the same 22:15, among other places. is correct, you may have noticed that we time stepping over a guy passed out, Coming back to Romans 8:28, it are still left with a bit of a puzzle. In the bottle still in hand, vomit caked onto seems obvious to me that if (as that comparison of verses above, you may his shirt and spilling onto the sidewalk. Further, and this is where the preacher suggested to me in the days of have noticed that NIV has shortened the implications get serious, it makes it yore) we have a blanket promise that verb συνεργει from work together (KJV, impossible for me (us) to be obedient πάντα (all things) is somehow going NASB) to just works. What has happened to God while being content with the to bring about good in a situation that to the together part? According to this current sociological conditions in looks bad, indeed if “there are no bad reading, God is the sole agent of the which 50 percent of the Manitoban things,” this leaves me completely off work, a reading supported by the NASB prison population is Native while the hook. There is no need nor call for despite the fact that that rendition does συνεργει Natives compromise only three percent me to be involved personally while I correctly note that should be translated “work together.”23 of the total Canadian population.24 walk away from Oppenheimer Park, It’s at this point that we again must It makes it impossible to be content stepping over a human being in obvious pay close attention to the footnotes with conditions wherein 46 percent of need and skip down a theological yellow in the more recent editions of NIV. non-Native offenders are let off with a brick road to go to my worship service. warning while that number drops to 15 percent when the offender is Native. 19 A brontologion (brontos = “thunder,” logion = “word/saying”) is a word or revelation derived from the The average Native male is three sound of thunder. It seems clear that within the Qumran community there were mediums who interpreted times more likely to end up in jail as both the sound of the thunder and the location of the sky from which it came and made decisions based on what “word” they heard. See Eisenman, Robert and Michael Wise. The Dead Sea Scrolls Uncovered. (Element, to graduate from high school. In fact, 1992), particularly chapter 8, “Divination, Magic and Miscellaneous.” only five percent of Natives graduate 20 For example, Clinton Arnold suggests that Paul is likely battling a superstitious syncretistic group in from high school and 40 percent don’t Colossae who believe in forces both personal and impersonal which directly affect their destiny. The “battle” make it as far as Grade 9. Not only is evident in behind texts like 2:18 and 2:20. To pursue this idea further, see Arnold, Clinton. The Colossian that, but young Native Canadians are Syncretism: The Interface Between Christianity and Folk Belief at Colossae (Baker, 1996). Another example is the possibility that 1 Corinthians 13:1 refers to the gongs and cymbals involved in the pagan Greek worship of five times more likely to intentionally Cybele: “If I don’t flesh it out with love of God and neighbour, I might as well be worshipping Cybele.” kill themselves than their peers in the 21 I am convinced that a careful reading of both these texts will show that the reference is to nations/ general population.25 people groups not to individuals and to eschatological purposes not individual circumstances. Dunn writes Another social problem area is that, “In context [9:21] this means that he can choose either Jews or Gentiles, not that his predestination is sexism. In Canada, as of the last census, arbitrary,” Romans 481. Further discussion on this point is, obviously, outside the scope of this paper. 22 “God at Work in the Ordinary Mess of History” is the title of an informative and provocative evening women were, on the average, paid one- lecture delivered by Eugene Peterson at Regent College in August 1998. It is available as part of the Regent third less than men for equal work. In College Audio Series. other words, if a man makes a dollar, 23 This seeming contradiction is explained by the fact that NASB uses συνεργει (work together) to refer to an equally qualified, and competent, πάντα (all things) instead of using it to refer to τών θεoν (God). woman will be paid only 70 cents. There 24 Ferguson, Will. Why I Hate Canadians (Douglas and McIntyre, 1997), 120. are only three professions in which this 25 Ibid. Please note that the statistic regarding suicide is referring to intentional overt acts and not to dynamic is reversed and women earn passive forms of suicide such as “suicide by cop” or even promiscuous deliberately unprotected sex—let alone accidental suicide by means of overdose, etc. Further, note that these statistics are from 1997, although more than men: modelling, stripping/ I have not seen any studies which show any marked improvement in these statistics or the conditions which exotic dancing, and the sex trade cause them. (escort services, massage parlours,

Theodidaktos 8 prostitution).26 In the context here, where Paul has in While we (i.e., those who love God The main question is now in focus: view the eschatological climax which and are called according to God’s When the theological and sociological God has purposed for “all things,” the purposes) may at times also be the stakes are as high as the examples ἀγαθόν will have an eschatological beneficiaries of “God and others” reference (cf. 14:16): the Christian is given, how can we decide between these working together, this verse is not not dependent on the Micawberish readings? An accurate and reliable guide hope that something will “turn up”; primarily about the benefits we receive 29 can often be found by the way these his confidence rests rather on the from God’s action on our behalf. words and sentence structure is used outworking of God’s purpose through Contrary to popular religion, the κλητοι elsewhere in Scripture, particularly by all the contradiction and frustration of (calling/election) of God is not “just” for the same writer, so the verse itself gives the present to its intended end.28 salvation, nor is it just for “blessing” and us a clue as does the rest of Romans. privilege. The “calling” of God entails συνεργει Research into how this word So What? the joyous responsibility of joining (work together), both the noun and The point of what might seem like in on His work and being part of the the verb forms, is used elsewhere in the just another Bible scholar prattling on accomplishing of His purpose. New Testament reveals that, “The only with textual minutiae and nit-picking way that συνεργει is used in the New is actually very street level—even if that Testament is when more than one party street is lower East Hastings, the street Romans 8:28, then, is a is “working together…The word is not with the highest HIV rate in North rebuke which needs to be about making things work together, it is America, arguably the most dangerous about two parties working together.”27 It taken back to the streets stretch of street in Canada. is well worth noting that the noun form Christian ethics, the way you and to once again beg to συνεργoς is used exactly as Geddert I treat not only each other but also the describes within this very letter (Romans differ with injustice and community around us (especially “the 16:3, 16:9)! least of these”), is anticipation and oppression. The conclusion is inescapable. Unless modeling, in the present, of the coming we take undue linguistic liberties, Kingdom and that future rule. How Romans 8:28 is not about God fitting all we respond reflects on the character of Anabaptist theologian John Toews things together for our personal benefit, the Father we claim to belong to and sums up this line of thinking: “Those making a pretty picture out of what looks represent in the world. who love God, a phrase usually combined to us like jagged puzzle pieces. Much less Although it is often seen and done with and keep His commandments, is is it about “all things” serendipitously this way, this can not be a passive, a characteristic description of pious working themselves out for the good of defensive thing with us huddling people in Judaism…God’s purpose some. It is about God working together behind the walls of our churches and and election are two sides of the with His people to bring good in the 30 other Christian fortresses, perhaps same coin.” When we live a life of middle of all situations—good, bad, 31 darting out now and again on a hit subversive worship, it’s not that we are ugly, and indifferent. Further, this verse and run preaching or service mission. trying to avoid this or that behaviour is not primarily a promise to us that our It’s portrayed consistently in the New or sin in order to look good or even particular individual circumstances will Testament as an active process of going in order to be good. It is nothing less improve. than the beginning of our taking The context, especially the doxology, out and representing God in the dark world. dominion. We begin to reclaim the leads in a different direction: Oppenheimer parks of this world and, more importantly, the shattered image- bearers therein. His kingdom begins to 26 Wurtzel, Elizabeth. Bitch: In Praise of Difficult Women (Doubleday, 1999). come and His will is being done among 27 Geddert, “Another Look,” 2. us (and within us) as it is in Heaven.32 28 Dunn, Romans, 480. 29 Geddert, “Another Look,” 3. As Eugene Peterson notes, “The great weakness of North American Robert Jewett puts it this way: “When spirituality is that it’s all about us: fulfilling our potential, getting in on the blessings of God, expanding our humans are transformed, the earth itself influence, finding our gifts getting a handle on principles by which we can get an edge over the competition.” will be restored as well. Responsibility Christ Plays in Ten Thousand Places (Eerdmans, 2005), 335. for the soil will replace exploitation 30 Toews, John E. Romans. Believers Church Bible Commentary (Herald Press, 2004), 226. Readers are of the soil. Destruction of the forests asked to also take note of the fact that on page 226, and in his discussion on chapter 9, Toews concurs that the language of “calling” and “predestination” have to do not with individuals but with nations/people groups. and the waterways of the earth will be The importance of this for understanding these chapters, the letter as a whole, and the doctrine of election replaced by transformation, as the entire can hardly be overestimated. world begins to reflect its intended glory 31 What Romans 12:1–2 calls την λογικην λατρείαν ύμων (“your spiritual worship”, or “your reasonable with the rightwising [sic] of humans.”33 religion/act of service”). The phrase is intended to explain what has gone before. It is good to be aware also Romans 8:28, then, is a rebuke which that the phrase “be transformed by the renewing of your mind” in 12:1 contains a word play indicating that this renewal is precisely the reverse of the “darkened mind” spoken of in Romans 1:28. needs to be freed from the inside of the 32 In a memorable line Brian Walsh and Sylvia Keesmatt paraphrase a portion of Colossians 1 to say, sympathy cards where we’ve long since “Because we are not subservient to the Empire but subjects of the Kingdom of God’s beloved Son, we have tucked it away and forgotten about it, the audacity to say to the darkness, ‘we beg to differ. ’” I believe that this idea and phraseology captures and taken back to the streets to once Paul’s intent in Romans quite accurately as well. See Walsh, Brian J. and Sylvia Keesmatt, Colossians Remixed: Subverting the Empire (IVP, 2004) and Wright, N.T. “Paul’s Gospel and Caesar’s Empire” (as noted above). again beg to differ with injustice and 33 Jewett, Romans, 98. oppression in any of their protean forms. O

9 Theodidaktos My Life as a Mennocostal: A Personal and Theological Narrative Martin William Mittelstadt

Martin William Mittelstadt (Ph.D., New Testament) is currently associate professor of New Testament, Evangel University in Springfi eld, Missouri. He has ten years of pastoral experience in southern Manitoba and as a child attended Vacation Bible School at Crestview Fellowship in Winnipeg, Man.

As a follower of Jesus Christ, my recount the profound impact of the Beyond my family connections, path refl ects the primary source of my Mennonite tradition in the shaping of I cherish childhood adventures at ecclesial journey: my childhood on a my faith. In doing so, I demonstrate the annual VBS at the neighborhood APentecostal pew, in a Pentecostal home, that my narrative need not be a Mennonite church, Crestview in a Pentecostal pastorate, and now in surprise. Second, and on the heels Fellowship, part of the Evangelical a Pentecostal university. At the same of my personal narrative, I share an Mennonite Conference. As a typical time, I am more and more aware of the unforeseen theological discovery that Pentecostal teenager, I attended my impact of other Christian traditions launches intentional pursuit of such quota of Pentecostal youth camps upon my faith. In fact, in recent years convergence. Finally, I establish specifi c and conventions. At a summer camp I began intentional exploration of this commonalities before my senior multi-faceted dynamic. ranging from ethos year in high school, Men•no•cos•tal \'me-ne kos-tel\ I know that I am not alone in this. to hermeneutics, ' I met a special A journey of diverse encounter seems from Christology n : a blending of Mennonite and young lady named inevitable in our highly connected and to the nature of Pentecostal Evelyn Doerksen, a complex world. I am also convinced the Christian life. I fourth-generation that exploration is, in fact, a good thing. trust such openness may lead to further Pentecostal from Niverville, Manitoba, I strive to learn and live the Christian dialogue, community, and cooperation in the heart of the Mennonite belt.4 faith not only as a member of my between our shared traditions.3 While dating Evelyn, I became more particular tradition but of the church familiar with the region and grew universal fi lled with many ethnicities Personal Narrative increasingly curious about Mennonite and traditions from around the world. I begin with select examples of my faith and culture. In this essay, I desire to facilitate encounter with Mennonites. I grew After completion of my undergrad such an encounter. I wish to initiate up in a blended-extended family degree at a Pentecostal college, I intentional discussion of the inter- with aunts, uncles, and cousins from enrolled at Winnipeg Theological Christian theology, values, praxis Mennonite, Baptist, and Pentecostal Seminary (now Providence Seminary), and witness of two traditions churches. I not only enjoyed listening affectionately described by students within Christianity, specifi cally, to adult discussion of tongues, baptism/ as a non-denominational seminary in the convergence of Mennonites and membership, and peace but also the Mennonite tradition. Years later, Pentecostals.1 debated with my cousins about the following my doctoral residency at First, in classic Pentecostal and superiority of our own traditions. Of Marquette University in Milwaukee, Mennonite form, I begin not with course, I would be remiss not to include I returned to southern Manitoba to propositional data but with my Tante Gretel’s German Mennonite pastor a Pentecostal church in Morden/ own personal narrative.2 As I refl ect creations—kommst borscht, kielke, Winkler. upon my Pentecostal journey, I wareneki, plumi moos, and rollkuchen. Along the way, I built many friendships with Mennonite students, 1 To facilitate such discussion, I recommend Richard Foster’s Streams of Living Water: Celebrating the Great pastors, and locals. While ministering Traditions of Christian Faith (San Francisco: Harper, 1998). in Morden, a door opened to teach 2 Early in my academic career, exegetical and theological inquiry trumped all personal experience. Today, a number of courses at the now Pentecostals and Mennonites certainly benefi t from emerging methodological approaches that include defunct Winkler Bible Institute (no theology as autobiography. connection!). Because of the increasing 3 Historically Pentecostals have frowned upon ecumenism. While criticisms against Pentecostals include arrogance and elitism, Pentecostal insiders tend to be worried about compromise. This seems to be true of collegiality among various ministers Mennonites as well. However, note the new dialogue between Church of God (Cleveland, Tennessee) and and churches, I also taught a number Mennonite Church USA. of distance education courses for 4 Niverville is approximately 30 miles south of Winnipeg. Some 7,000 DGR Mennonites migrated to Canadian Mennonite University. southern Manitoba in the 1870s. According to a 1991 census, 66,000 Manitobans identify themselves Finally, I share of my fi rst trip to as Mennonite (John J. Friesen, “Mennonites” in The Encyclopedia of Manitoba [Great Plains Publications: Winnipeg, 2007], 446). As numbers continue to increase across this belt, I offer a conservative estimate that Messiah College. I attended the recent Mennonite churches in this belt outnumber all other churches three to one. conference on the integration of faith

Theodidaktos 10 and Christian scholarship hosted by an obscure quote by Yoder: I searched the scholarly literature and based upon the work of Rhonda Within or beside apostate churches, He but found few comparative analyses.8 and Douglas Jacobsen.5 As I sat through raises up in every age new movements On the contrary, from the Mennonite sessions with sizable Anabaptist of protest, witness, and fellowship. standpoint, note the subtitle of Mark majorities, I remember being flooded These “free churches” are marked by the Thiessen Nation’s theological biography with memories of my roots in duress which gave them birth: socially on Yoder published 40 years after the southern Manitoba. The conference unbalanced, theologically unbalanced, statement above: Mennonite Patience, poor, strangely structured, given to fostered further desire to wrestle with Evangelical Witness, Catholic Convictions. false starts and exaggeration—and of my Pentecostal identity in light of such is the Kingdom of Heaven. Similarly, William Klassen echoes Mennonite theology and encounter. Nation: “Yoder opened up the world He continues: Evelyn and I have now been of the Anabaptists…to the ecumenical married for 22 years. We continue Pentecostalism is in our century the world.”9 But there remains little or to enjoy fellowship with Mennonite closest parallel to what Anabaptism no interaction with Pentecostals; was in the sixteenth: expanding so relatives and friends. With family Pentecostals remain on the sidelines. vigorously that it bursts the bonds of and friends named Doerksen, Toews, its own thinking about church order, While I am excited about Anabaptist, Wiebe, Sawatsky, Friesen, Neufeld, living from the multiple gifts of the Evangelical, and Catholic exchange, Loeppky, Klassen, and Peters, it was spirit in the total church while holding the time is right for intentional only a matter of time until I would leaders in great respect, unembarrassed conversation between Mennonites and intentionally embrace the journey. I by the language of the layman and the Pentecostals. remain a passionate Pentecostal, but I aesthetic tastes of the poor, mobile, In light of the Yoder citation above, also find that my faith resonates more zealously single-minded. We can easily German sociologist Max Weber and more with Mennonites. Whereas note the flaws in Pentecostal theology, provides a helpful point of departure. organization, or even ethics: —very twenty years ago I might try to convert similar, by the way, to the faults of the Weber argues that movements tend to a Mennonite to Pentecostalism, today early Quakers and Anabaptists, or of the begin with a spontaneous charismatic I reflect the blending of the two. If I apostolic churches—but meanwhile impulse until in the second generation could coin a word for this blending, it they are out being the Church.”7 the charismatic elements become might be Mennocostal. While not in the This statement proved to be eye routinized, generally falling short dictionary, I assure you it’s a word; I am opening and led to my intentional of first generation freedom and one. pursuit of the convergence between the spontaneity. Movements inevitably Pentecostal and Mennonite traditions. journey toward institutionalization in Theological Narrative an attempt to establish doctrinal and During my seminary years, pastoral boundaries, only to suffer professors introduced me to the Whereas twenty years further routinization of the charisma.10 writings of an author who would later ago I might try to Both Pentecostals and Mennonites change my life. Years after reading struggle with this tension. On the The Politics of Jesus by John Howard convert a Mennonite to Mennonite front, Nation again Yoder, I rediscovered this volume Pentecostalism, today I summarizes Yoder’s lament concerning and felt compelled to read Yoder the current status of the Mennonite more extensively.6 Following Yoder’s reflect the blending of the tradition: “By and large the Mennonite death in 1997, I started to follow two. If I could coin a word Church is often more concerned to the various attempts to locate his for this blending, it might defend its ethnic identity and retain theological impact upon contemporary its own children than it is to be a Christianity. While reading one such be Mennocostal. ‘believer’s church’ or to embrace the theological biography, I stumbled upon Anabaptist agenda of mission and social change.”11 The late Rodney 5 Douglas Jacobsen and Rhonda Hustedt Jacobsen, eds., Scholarship & Christian Faith: Enlarging the Sawatsky echoes this Weberian tension: Conversation (Oxford: Oxford University Press, 2004). Our challenge is not to decry 6 Originally published in 1972, see the revised edition entitled The Politics of Jesus: Vicit Agnus Noster (2nd institutionalizing as inherently less ed.; Grand Rapids: Eerdmans, 1994). Anabaptist or less Christian; rather, 7 John Howard Yoder, “Marginalia” Concern for Christian Renewal 15 (1967): 78, quoted by Mark Thiessen it is to keep our institutions and our Nation, John Howard Yoder: Mennonite Patience, Evangelical Witness, Catholic Convictions (Grand Rapids: leaders faithful to their ever evolving Eerdmans, 2006), 45–6. mission in the second or twenty-second 8 See Mathew S. Clark, “Pentecostalism’s Anabaptist Roots: Hermeneutical Implications” in The Spirit and generation. The Holy Spirit surely is Spirituality: Essays in Honor of Russell P. Spittler (eds. Wonsuk Ma and Robert P. Menzies. JPTS 24. London: T & T not limited to the first generation. Clark International, 2004), pp. 194–211. Clark traces Pentecostal origins to the nineteenth Holiness movement, The charisma ever leads us into new launched by John Wesley. Clark links Wesley’s inspiration to the Anabaptists thereby providing a bridge to Pentecostalism (195). truth. Today we need a theology for the second generation, with much less 9 William Klassen, “John Howard Yoder and the Ecumenical Church,” The Conrad Grebel Review 16 (Spring 1998), 77–81. said about restituting the first, which is 12 10 This weberian sense also occurs in Rodney Sawatsky, “Leadership, Authority and Power,” Mennonite impossible anyway. Quarterly 71 (1997), 441. Such statements surely ring true 11 Nation, Yoder, 50. for contemporary Pentecostals. Now 12 Sawatsky, “Leadership,” 442. entering only the second century of

11 Theodidaktos existence, Pentecostals also crave This baptismal position reflects the fervor and passion of the first Anabaptist priority to the Scriptures Like the Anabaptists, generation: “Give me that old time above the authority of civil government Pentecostals might be religion,” “every generation needs their whenever the two come into conflict. summarized as a “radical, own Pentecost,” and “we are only one The Scriptures provide the community generation away from extinction.” with answers to questions of faith and Jesus-centered, martyr Swiss Pentecostal theologian Walter life under the guidance of the Holy movement. Hollenweger captures this tension Spirit. as Pentecostals long for charismatic Finally, whereas the Reformers do freedom in the midst of increasing not emphasize the teachings of Jesus the church. New and fresh life of the institutionalization. The answer is as paradigmatic, Anabaptist theology Spirit coupled with strong restoration not the book, but the parable, insists upon a daily call to love not only impulses serves as the foundation for not the thesis, but the testimony, a neighbour but also an enemy. This radical Christianity driven by a passion 16 not the dissertation, but the dance, constitutes the core distinction of Jesus’ for evangelism at any cost. While the not concepts, but banquets, radical call to discipleship with non- historical journeys of these respective violence. not a system of thinking, but stories and movements evolve separately, I turn songs, In short, like the Anabaptists, now to their similar impulses. Pentecostals might be summarized not definitions, but descriptions, as a “radical, Jesus-centered, martyr not arguments, but transformed lives.13 1) Counter-cultural Movements movement.”14 Pentecostals emerge as a Mennonite historians and For Mennonites and Pentecostals, reactionary movement at the beginning theologians offer innumerable this kind of tension encourages serious of the twentieth century. illustrations of the counter-cultural reflection. I believe we can learn While scholars continue to debate nature of their tradition. Menno from each other. But before going any the origin of the movement, sociologist Simons writes: “The entire evangelical further, a brief synopsis of the core Michael Wilkinson provides a Scriptures teach us that the church theology and praxis of these traditions compelling argument for the Azusa of Christ was and is, in doctrine, life, is in order. Street Revival in Los Angeles under and worship, a people separated from the leadership of African-American the world.”17 So also Johann Loserth: Pentecostal and Mennonite preacher William Seymour. “More radically than any other party Convergence Wilkinson coins the notion of for church reformation the Anabaptist Historically, Mennonites trace Pentecostal “Azusa-ization,” a process strove to follow the footsteps of the their roots beyond the Reformation whereby Pentecostals look for their church of the first century and to renew that began under the leadership identity in relation to this event.15 In unadulterated original Christianity.”18 of Martin Luther and John Calvin. other words, regardless of the multiple Similarly, the early Pentecostals However, the trumpet calls of the possibilities for the origins of the took pride in their counter-cultural Reformers that “the Just Shall Live by movement, Pentecostals consistently mission. Their mandate based upon Faith” would not suffice. According to find a model by way of Azusa. strong links to the Holiness movement Anabaptists, the direct ancestors of the Pentecostals embrace Azusa’s and an intense eschatological urgency Mennonites, the Reformers fall short post-conversion encounter with the produces an unwavering passion for in their Reformation. First, unlike the Holy Spirit (specifically Spirit baptism the lost. As people of the Spirit, early magisterial Reformers (and Roman and the gifts of the Spirit). Jesus, Pentecostals often labeled “holy rollers” Catholics), Anabaptists argue that the the consummate man of the Spirit, and “chandelier swingers” certainly Church be comprised only of believers serves not only as an example, but found themselves on the fringes of entering by believer’s baptism. also pours out this same Spirit upon the established church and society—a people “in the world but not of the world.” 13 Walter Hollenweger, “Pentecostalisms: Article, Research Centers, Bibliographies and Selected Literature” http://www.epcra.ch/articles_pdf/Pentecostalisms.PDF (p. 7). These counter-cultural visions 14 See Clark, “Pentecostalism’s Anabaptist Roots,” 204. Unlike Anabaptist history, Clark refers to a contrast with the Evangelical Pentecostal martyr motif as “sacrificial, urgent witnessing, missionary.” This resonates with my findings in The propensity toward assimilation. Spirit and Suffering in Luke-Acts: Implications for a Pentecostal Pneumatology (JPTS 26. London: T & T Clark, 2004) Unlike Pentecostals and Mennonites, and “Spirit and Suffering in Contemporary Pentecostalism: The Lukan Epic Continues” in Defining Issues in Evangelicals desire to be the dominant Pentecostalism: Classical and Emergent (ed. Steven Studebaker. Eugene, OR: Wipf & Stock, 2007). 15 Michael Wilkinson, “Religion and Global Flows” in Religion, Globalization and Culture (ed. Peter Beyer and culture. I noticed this particularly Lori Beaman; Boston: Brill Academic, 2007), 375–389. This view certainly reflects the emergence of North as I moved stateside. Evangelical American Pentecostalism. proclamation often fuses the good 16 Since both traditions are far from homogenous, I am aware of the danger of such narrow definitions. news of Jesus with an American I proceed with the premise that our traditional identities may be benefit mutually through analysis of our Dream, thereby producing a political similarities. Again, I want to highlight the shared loss felt by Pentecostals and Mennonites due to an uneasy relationship with Evangelicals. Pentecostals are hardly Evangelicals plus the Spirit and Mennonites are Christianity fueled by overzealous certainly more than pacifist Evangelicals. nationalism. Christianity often looks 17 Menno Simons, The Complete Writings of Menno Simons (Scottdale: Herald Press, 1956) 679. more like a commercial for a gospel 18 Harold S. Bender, “The Anabaptist Vision (Text, 1944).” Global Anabaptist Mennonite Encyclopedia Online. Americana than a radical community of Retrieved 13 March 2008. http://www.gameo.org/encyclopedia/contents/A534.html Jesus followers.

Theodidaktos 12 From the first generation to the current generation, Pentecostals continue passionate pursuit and extension of first century Christianity. This restitution of the New Testament church also resonates with Mennonites.

William Joseph Seymour, an initator of the Pentecostal movement, and Menno Simons, Anabaptist religious leader whose followers became known as Mennonites. Yoder laments this ever-increasing In spite of counter-cultural origins, The notion of primitivism seduction. In contrast to Christianity, Pentecostals and Mennonites are not resonates with Pentecostal attraction Yoder traces Christendom to the immune to this temptation.21 to Acts, a constant desire to recreate alliance of church and state under and continue the apostolic church. the reign of the Roman Emperor 2) Pentecostal and Mennonite William Seymour, presumably chief Constantine, thereby creating the Primitivism editor of the Azusa Street Paper The official (or unofficial) religion of Grant Wacker writes: “The genius Apostolic Faith, introduces the inaugural the West.19 The tumultuous history of the pentecostal movement lay newsletter in September 1906 with the of Christianity reflects the ongoing in its ability to hold two seemingly headline, “PENTECOST HAS COME” attraction of Constantinianism. incompatible impulses in productive and follows with a lead article entitled, Following in the steps of the tension,” namely primitivism and “Los Angeles Being Visited by a Revival sixteenth century Reformers, pragmatism.22 For Wacker, primitivism of Bible Salvation and Pentecost as contemporary Evangelicals find the lure does not refer to a primitive faith or Recorded in the Book of Acts.” of Constantianian power tempting.20 praxis but rather a return to an original Approximately seventy years later, While there remains much to appreciate plan, to first and fundamental ideals.23 the refrain remains the same. In within Evangelicalism, Pentecostals and Pentecostals strive not only to capture the Pentecostal Testimony, the official Mennonites must guard against such “lightning in a bottle” but to keep it organ of the Pentecostal Assemblies patriotic and nationalistic proclivities. there decade after decade.24 of Canada, Dr. Karel Marek entitles his article “Acts Chapter 29” with a 19 See Yoder, Politics, 17, 234. For excellent resources and analysis of the complex notion of Constantianism subtitle: “In case you hadn’t noticed and Christendom, see Craig A. Carter’s The Politics of the Cross: The Theology and Social Ethics of John Howard recently there are only 28 chapters Yoder (Grand Rapids: Brazos Press, 2001). I recommend chapter 6 entitled “The Heresy of Constantinianism.” Also J. Shuman, “Pentecost and the End of Patriotism: A Call for the Restoration of Pacifism among Pentecostal recorded in the Book of Acts in your Christians,” JPT 9 (1996): 53–69. I should also point out that Clark (“Pentecostalism’s Anabaptist Roots”) Bible.”25 suggests a primitivistic motif in Wesley based upon a desire to return to a pre-Constantinian church (196). His opening paragraph begins with 20 I recommend Gregory A. Boyd, The Myth of a Christian Nation: How the Quest for Political Power is a vintage Pentecostal exhortation: “I’ve Destroying the Church (Grand Rapids: Zondervan, 2005) and Stephen Prothero, American Jesus: How the Son of God Became a National Icon (New York: Farrar, Straus and Giroux, 2003). frequently heard of churches with a 21 Russell Spittler first suggests “the evangelicalization of the Assemblies of God” (“A Celebration of desire to ‘write’ Acts chapter 29. Is it Sovereignty,” Agora 5 [summer 1981]: 13–14) aptly cited by Gary B. McGee, “‘More Than Evangelical’: The not the dream of every preacher? Is this Challenge of the Evolving Identity of the Assemblies of God” in Church, Identity, and Change: Theology and not what the world needs to see?”26 Denominational Structures in Unsettled Times (eds., David A. Roozen and James Nieman. Grand Rapids: From the first generation to the current Eerdmans, 2005), 35–44. McGee also points to the two way nature of this encounter. While Pentecostals continue in the process of “evangelicalization,” Evangelicals (and broader Christianity) are also experiencing generation, Pentecostals continue a parallel “pentecostalization” (41). On the Mennonite side, see Paul M. Lederach, A Third Way: Conversations passionate pursuit and extension of first about Anabaptist/Mennonite Faith (Scottdale: Herald Press, 1980); Bruce Guenther, “Living With the Virus: The century Christianity. Enigma of Evangelicalism Among Mennonites in Canada” in Aspects of Evangelical Experience (ed. George This restitution of the New Rawlyk. Montreal: McGill-Queens University Press, 1997) pps 223–240; David L. Weaver-Zercher “A Modest (Though Not Particularly Humble) Claim for Scholarship in the Anabaptist Tradition” in Jacobsen & Jacobsen, Testament church also resonates with Scholarship, pp. 103–117. Mennonites. According to Franklin H. 22 Wacker, Heaven Below, 10. Littell, Anabaptists see the Early Church 23 Ibid, 12. as the age of heroes and strive to gather 24 Ibid, 10. Wacker cites Wheaton College sociologist James Mathisen (Personal Conversation, March 1993). and disciple a true church based upon Mathisen suggests this idea is central to most religious movements and Wacker utilizes it for Pentecostal the apostolic pattern. Littell envisions identity. continuity in order “to relive in studied 25 Karel Marek, “Acts 29” Pentecostal Testimony 70 (1989): 24–25. fashion” the New Testament in all of 26 Ibid. 27 27 Franklin H. Littell, The Anabaptist View of the Church (Hartford: American Society of Church History, 1952), 50. its phases. More poignantly, C. Henry

13 Theodidaktos Smith asserts “the whole movement everyone, but of constantly living was an attempt to reproduce as literally Pentecostals and under the leading of God. The Bible’s as possible the primitive apostolic Mennonites may not share prohibitions show us the minimum, church in its original purity and not the maximum level of obedience.”34 simplicity and restore Christianity.”28 the same transformational Rigorous exegesis does not merely At the same time, as Roland Bainton language, but they walk posture the believer for intellectual notes, “If there is no accommodation assent to the gospel but also for a [to culture], Christianity is by way of a shared biblical transformed life. unintelligible and cannot spread.”29 methodology. Pentecostals and Mennonites may Indeed, Pentecostals and Mennonites not share the same transformational must wrestle with the tension between language, but they walk by way of a primitivism and acculturation. While a unique methodological approach shared biblical methodology. Consider proponents of both traditions strive based upon a similar reading to the Pentecostal theologian Terry L. Cross: to live as disciples and pilgrims, as Scriptures. While Pentecostals may share many strangers in the values of the world, Interpretative method among theological tenets in common with the temptation to forego this ethos Mennonites furthers the developments other Christians, we have experienced looms large with the ensuing result: founded by the Reformers. Mennonites God in ways others do not confess. “If there is too much accommodation lament the establishment of any Rather than viewing theology as a it will spread, but not longer be church unable to produce spiritual and description of our distinctives, we need to understand the all-encompassing Christianity.”30 When healthy, these moral development of its followers. difference which our experience of traditions find the foundation for Instead, they cultivate an alternative God through His Spirit… We may be their respective counter-cultural and actualization of Christianity beyond evangelical in that we hold to the primitivistic worldviews in their mere regeneration, holiness, and love common truths of the faith handed reading of the Scriptures. primarily as a matter of intellect and down for generations, but we are not doctrinal belief. just evangelicals who speak in tongues! 3) Interpretation of the Scriptures Speaking about the Scriptures, We are a people invaded by the Spirit, According to Charismatic Catholic Kenneth Davis asserts: Anabaptists knocked off our horses as was Saul (Acts 9); therefore, we cannot think, live, or Peter Hocken, “Pentecostalism “were not primarily concerned about write as if this experience of the living represents a protest for Spirit against theories of inspiration and inerrancy. God were peripheral.35 a powerless and largely cerebral Rather they accepted it as an authentic Cross remarks elsewhere: Protestantism, in which attachment reflection of Jesus and asked what to the Word was not evidently it would mean to obey it.”32 The Theology, therefore, can no longer accompanied by the vitality of the Mennonite refrain Nachfolge Christi be left out in the deep freeze of the intellectual life, pretending that Spirit.”31 This statement rings true for calls for a radical discipleship, namely, emotions and experience have no Pentecostals and Mennonites. Their a faith that mirrors the life of Christ. impact on its work. Theology is a deeply hermeneutical approaches animate In the words of Hans Deck, “No man passionate and experiential way of their respective pursuit of primitivism. can know Christ unless he follows after knowing; certainly Pentecostals carry While both traditions embrace with him in life.”33 Similarly, Yoder insists no shame in this.36 Evangelicals the call to conversion, “the Christian life is not a matter of At the beginning of this new century, Mennonites and Pentecostals share rules, definable once for all and for Pentecostals may now be experiencing their most positive turning point for 28 C. Henry Smith, The Story of the Mennonites (Third edition, revised and enlarged by Cornelius Krahn. a sustainable interpretative method Newton, Mennonite Publication Office, 1950), 21. due to the recent migration of literary/ 29 Roland H. Bainton, “The Enduring Witness,” Mennonite Life 9 (April 1954) 89. narrative criticism from the humanities 30 Ibid. into biblical studies. In fact, possibly 31 Peter Hocken, The Glory and the Shame: Reflections on the Twentieth Century Outpouring of the Spirit (Guildford, Surrey, U.K.: Eagle, 1994), 156. See also Harvey Cox, Fire from Heaven: The Rise of Pentecostal more than any other contemporary Spirituality and the Reshaping of Religion in the Twenty-First Century (Reading, Mass.: Addison-Wesley, 1995). tradition, Pentecostals may now 32 Kenneth R. Davis, “The Origins of Anabaptism: Ascetic and Charismatic Elements Exemplifying articulate a technical exegetical method Continuity and Discontinuity”, in The Origins and Characteristics of Anabaptism (ed. M. Liehard; Hague: utilized informally since the origin Martinus Nijhoff, 1977), 37. of the movement at the turn of the 33 See Nation, Yoder, 26. twentieth century. 34 Yoder, “The Respectable Worldliness,” Christian Living (January 1995): 48. Pentecostals have long been 35 Terry L. Cross, “The Rich Feast of Theology”, JPT 16 (2000), 33–34. aware that the power of the 36 Cross, “A Proposal to Break the Ice: What Can Pentecostal Theology Offer Evangelical Theology?” JPT 18 (2002): 44–73. Holy Spirit is unleashed through 37 Consider the following correspondence between Michael Dowd and Assemblies of God scholar Jerry orality—in witnessing, telling, and Camery-Hoggart (Personal letter, July 23, 1985) cited in Dowd, “Contours of a Narrative Pentecostal Theology hearing the stories of God’s mighty and Practice” (Society for Pentecostal Studies Seminar Paper, 1985), 16: “Pentecostals have been doing narrative love and actions—otherwise not theology for years although without the added dimension of critical self-reflection. Hence there is a critical need for hermeneutical theorizing along these lines. And narrative theology as it is developing outside of possible through mere theological 37 Pentecostalism may often provide helpful vocabulary and criteria of evaluation as we become self-conscious argument. Accordingly, Pentecostals about what we have for so long done naturally…With the discovery of narrative theology we are suddenly on like Mennonites counterbalance the cutting edge of the contemporary theological scene” (July 23, 1985). a propositional theology and

Theodidaktos 14 hermeneutic with one that is more experiential, imaginative, story-based Pentecostals and Mennonites differ from other traditions and Spirit-led. While Pentecostals continue to by their care to correlate Jesus’ death and resurrection draw insight from historical-critical with his life and teaching. For example, whereas approaches, these tools offer only pre- Evangelicals declare the necessity of confession to Jesus as interpretive work. Pentecostals find the charge of the Christian story and of Saviour, they do not place the same emphasis upon Jesus’ individual biblical stories not primarily stated ideals and the embodiment of his life. in dissection, but in their ability to grab attention, capture the imagination, and so draw in and change the reader. alongside Pentecostals in defense of prophethood, priesthood, and kingship, By drawing upon the emerging the historical reliability of the Lukan the bearer of a new possibility of narrative methodologies, Pentecos- narratives, as Pentecostals read the human, social, and therefore political tals proclaim that propositional truth Scriptures, the expectation persists relationships. His baptism is the inauguration and his cross is the cannot report the whole truth. Nar- that these same events ought to occur culmination of that new regime in rative approaches to scripture create among contemporary Christians. In which his disciples are called to share.41 expectations for future encounters with sum, as counter-cultural primitivists, So also J. Denny Weaver stress on the God helping the believing community both Pentecostals and Mennonites ethical implications of the Jesus story: transform God’s “Great Story” into “our demand transformation based upon the 38 “narrative identifies Jesus in a way stor y.” rigorous teachings of the Scriptures. which makes discipleship an inherent Finally, the apparent triumph dimension of identifying with Jesus.”42 of literary analysis does not leave 4) Interpretation—Who is Jesus? Yoder continues, “Servanthood replaces Pentecostals immune to challenges The narrative based theology dominion, forgiveness absorbs hostility. from other academic or ecclesial of Mennonites and Pentecostals Thus—and only thus—are we bound communities. Pentecostal Paul Elbert, leads naturally to Christology, the by New Testament thought to ‘be like for example, in his dialogue with foundation of all Christian theology. Jesus.’”43 members of the Evangelical Theological Pentecostals and Mennonites, however, Society, observes that: differ from other traditions by their Similarly, Pentecostals look to Jesus not care to correlate Jesus’ death and only as the sacrificial saviour, but as the Historicity, not narrative theology consummate miracle worker, healer, and and pneumatology, has dominated resurrection with his life and teaching. exorcist. Early Pentecostals confessed Evangelical scholarship in Acts. And this For example, whereas Evangelicals Jesus as “Savior, Baptizer, Healer and is, of course a proper and important declare the necessity of confession to Soon Coming King,” the subject of their enterprise. But if it becomes an Jesus as Saviour, they do not place the faith and the master to be followed and exclusive vision, the interpretation of same emphasis upon Jesus’ stated ideals obeyed.44 Paul (dispensational and otherwise) 40 can unduly overshadow the Christian and the embodiment of his life. Yoder Thus Pentecostals seeking a model tradition, description, and practice as captures this distinction: for the life of the Spirit begin with the portrayed by Luke.39 Jesus was not just a moralist whose life of Jesus, the paradigmatic man of In a footnote to this quotation Elbert teachings had some political the Spirit. As Luke describes the Spirit- implications; he was not primarily a makes a bold observation concerning led apostles in the book of Acts, so also teacher of spirituality whose public contemporary Pentecostals seek power the practical implications for ministry was unfortunately seen not from within themselves but from Evangelical conclusions: “We believe in a political light; he was not just that the events of Acts happened, we a sacrificial lamb preparing for his the Spirit of God, the same Spirit Jesus just don’t want them to happen to us.” immolation, or a God-Man whose divine himself receives from the Father and While conservative Evangelicals fight status calls us to disregard his humanity. now pours out upon his followers (Acts Jesus was, in his divinely mandated 2:33). In short, the life of the Spirit 38 See John Goldingay, “Biblical Story and the Way It Shapes Our Story,” JEPTA 17 (1997): 6. mirrors the life of Jesus (Acts 1:1). As 39 Paul Elbert, “Pentecostal/Charismatic Themes in Luke-Acts at the Evangelical Theological Society: The Pentecostals desire to continue Jesus’ Battle of Interpretative Method” JPT 12.2 (2004): 207. signs and wonders, the kingdom of 40 See Chris K. Huebner, “Mennonites and Narrative Theology: The Case of John Howard Yoder,” The Conrad Grebel Review 16 (Spring 1998): 15–38. God is manifest and God’s love poured 41 Yoder, Politics, 52. He cites the contrary position of Reinhold Niebuhr: “The Good News of the Gospel is out through human agency. Note not the law that we ought to love one another. The good news… is that there is a resource of divine mercy.” this passion as expressed by way of Yoder follows with a summary of such a position: “Jesus did not come to teach a way of life; most of his hymnody among the early Pentecostals. guidance is not original. His role is that of Savior, and for us to need a Savior presupposes that we do not live according to his stated ideal” (18). The following favourites reflect the 42 J. Denny Weaver, “Narrative Theology in an Anabaptist-Mennonite Context,” The Conrad Grebel Review 12 normativity of Jesus’ life: (1994): 172–73. To be like Jesus, to be like Jesus! My 43 Yoder, Politics, 131. desire—to be like Him! 44 Aimee Semple McPherson founded the (International) Church of the Foursquare Gospel upon these cardinal doctrines descriptive of Jesus. Pentecostal bodies such as the Church of God in Christ and Church of All thru life’s journey from earth to glory, God (Cleveland, Tenn.) hold to a fivefold gospel that includes Jesus as Sanctifier. My desire—to be like Him.

15 Theodidaktos And shift that results in a fusion of the underlying issue of allegiance to a Breathe on Me, Breath of God, church with the ruling political regime nation. When referring passionately Fill me with life anew, of the day. So while the sixteenth to Scriptures such as Matthew century Reformers called for radical 22:21 and Philippians 3:20, early That I may love what Thou dost love, And do what Thou wouldst do.45 challenges to Roman Catholicism, they leaders associated nationalism with failed to disengage themselves from abomination, prostitution, and The words of these songs assert that the predominant nationalism of the fanaticism.47 the meaning of the incarnation is lost time. Instead, the Reformers remained Furthermore, the strong restoration if a fusion of Jesus’ life and teaching is entangled in the various quests for impulse of early Pentecostals made not normative. Again, while Jesus as power through rising nation states. allegiance to a nation superfluous. Lord and Saviour was and is the most According to the Anabaptists, Hymns like This World is not My precious insight of the Reformation, the complexities of Reformation Home and I’ll Fly Away express the for Mennonites and Pentecostals he is nationalism resulted in the incompatibility of eschatological more. Jesus’ life and teaching serves as marginalization of Jesus’ call to radical urgency and allegiance to nation. the model for the transformation of the discipleship. Mennonites contrast the However, as the years pass, many individual believer and society. inability of the Reformers to separate Pentecostals begin to entertain church and state with an alternative nationalist tendencies. According to 5) Nationalism and Pacifism church that resists the temptation to numerous scholars, such Pentecostal To the surprise of no one, Mennonite run the world, to make history turn out leanings may be linked to a hasty ideals point clearly to the rejection of right, but live faithfully as a witness in marriage to Evangelicalism. Several nationalism. As noted above, a primary and to the world.46 Pentecostal denominations joined the distinctive of Mennonite identity While the earliest Pentecostals newly formed National Association of refuses the nationalistic pursuits of the rejected nationalism based primarily Evangelicals in 1940.48 Magisterial Reformers. upon their pacifist ideals, a number The nationalist tendencies of Yoder represents such a position with of leading figures addressed the Evangelicals certainly influence his refutation of the Constantinian Pentecostals with increasing escalation. Consider the words of early NAE president Harold John Ockenga at the The cumulative effects of a waning first constitutional convention: eschatological urgency, the lure I believe that the United States of of acceptance by the Evangelical America has been assigned a destiny comparable to that of ancient Israel communities, and the loss of which was favored, preserved, endowed, guided, and used by God. pacifist roots make an overzealous Historically, God has prepared this nationalism attractive. While nation… as no government except Israel has ever been… and with an the church speaks officially enlightenment in the minds of the of citizenship in heaven, an average citizen which is the climax of 49 underlying current of nationalistic social development. The cumulative effects of a waning fervor continues to increase. eschatological urgency, the lure of acceptance by the Evangelical communities, and the loss of pacifist 45 Words by Edwin Hatch and Thomas Chisholm (1897) respectively. Other favourites include: “Oh To Be Like roots make an overzealous nationalism Thee”, “I Want to Be Like Jesus” by Thomas Chisholm. attractive. Today, while the vision of 46 A. James Reimer, “Mennonites, Christ and Culture: The Yoder Legacy” Conrad Grebel Review 12 (1994): 13. Pentecostals varies only slightly from 47 See James Bennett, “Nationalism” in The New International Dictionary of Pentecostal and Charismatic their forefathers, loyalty to a nation Christianity (ed. Stanley Burgess; New York: Routledge, 2006), 327. rests upon the individual conscience 48 On the pros and cons of Pentecostal alliances with Evangelicals see Cecil M. Robeck, “National of the believer. However, while the Association of Evangelicals” in The New International Dictionary of Pentecostal and Charismatic Movements (ed. Stanley M. Burgess. Grand Rapids: Zondervan, 2002) 922–925. church speaks officially of citizenship 49 Edith Blumhofer, The Assemblies of God: A Chapter in the Story of American Pentecostalism, Vol. 2 in heaven, an underlying current (Springfield: Gospel Publishing House, 1989), 30. Blumhofer cites from this letter by Ben Hardin “United We of nationalistic fervor continues to Stand: NAE Constitutional Convention Report” from the Herbert J. Taylor papers at the Billy Graham Center increase.50 Archives (see Blumhofer, 210 n. 35 and 215 n.53). The shared pacifist heritage of 50 Note the similar tone of Yoder, “if we were to make sense of North American Mennonitism, it would have Mennonites and Pentecostals flows out to become more Anabaptist, more radical, more self-critical, less main stream Evangelical, less institution centered” (in Nation, Yoder, 20). of a rejection of nationalism. While the 51 I suggest the temptation and unfortunate reality of Pentecostal amnesia. Pentecostals tend to focus rich pacifist heritage of Mennonites is upon the current work of the Spirit. The events of yesterday constitute old news. well known, many are often surprised 52 Murray Dempster, “Pacifism in Pentecostalism: The Case of the Assemblies of God” in Proclaim Peace: to learn of the pacifist roots of Christian Pacifism from Unexpected Quarters (ed. T. F. Schabach and R. T. Hughes. Chicago: University of Illinois Pentecostals (including Pentecostals).51 Press, 1997), 35.

Theodidaktos 16 Pacifism remains the primary in 1914, only to shift its position distinctive of the Anabaptist vision. to individual conscience in 1967.54 The emergence of The ethic of love and nonresistance According to Joel Shuman, the 1967 postmodernism, while invites complete abandonment of all decision was a “grievous error” and frightening for some, warfare, strife, violence, and the taking “inconsistent with the theological of human life. As people of the book, vision of the tradition.”55 Murray furnishes unquestionable Mennonites look again to the life and Dempster also points to a growing opportunities. Christians teaching of Jesus Christ. Jesus conquers militarism among contemporary principalities and powers and launches American Pentecostals.56 searching for an authentic the new kingdom of God, but not But all may not be lost, for the living faith should find according to the majority expectations minority voices of pacifism continue to Pentecostal and Mennonite of his day. Jesus incarnates the beseech adherents. While Pentecostals paradigmatic message of peace, love, have all but abandoned pacifism, passion for following Jesus and nonresistance. the revised statement retains a small attractive. Early Pentecostals embrace pacifism window of opportunity. Pacifists in conjunction with primitivism, “a continue to issue a prophetic call for a moral sign of a restored New Testament community of radical Pentecostals to Pentecostal traditions. The emergence apostolic church.”52 Participation in return to their pacifist heritage.57 of postmodernism, while frightening war runs contrary to the teaching of In sum, my experience with for some, furnishes unquestionable Jesus and Spirit-led evangelism. Azusa numerous Mennonites also points to an opportunities. Christians searching for Street participant Frank Bartleman undercurrent of nationalism and loss of an authentic living faith should find insists: “Converting men by the power pacifism not unlike the Pentecostals.58 Pentecostal and Mennonite passion for of the Gospel and later killing these In a world of increasing nationalism, following Jesus attractive. Charismatic same converts, across some imaginary whether in a time of war or peace, the encounter with the Spirit alongside boundary line is unthinkable.”53 challenge of Christians scattered among prophetic peace and social justice finds The Assemblies of God adopted a the nations of the world, is to live as continuity with the living Jesus as a pacifist position in 1917 three years the one body of Christ and to pledge tangible embodiment of his journey. after the founding of the fellowship allegiance not to one nation under Tradition, when healthy, facilitates God, but to one church under God, authentic community through shared members united to Christ, and each purpose and experience. Given a In a world of increasing other through the power of the Holy new generation of Christians longing nationalism, whether in a Spirit. Pentecostals and Mennonites for connection to ancient faith, must continue to provide rigorous primitivistic impulses should provide time of war or peace, the theological instruction that reaches a link not only between the apostolic challenge of Christians the ecclesial mass of their respective church and contemporary communities scattered among the traditions. Furthermore, intentional but also their respective histories. dialogue between Mennonites and Pentecostals and Mennonites suffering nations of the world, is Pentecostals should inspire not only from historical amnesia may identity to live as the one body ongoing passion for their respective with a great cloud of witnesses, their heritages, but also enlarge the stories of the past, thereby identifying of Christ and to pledge conversation in other Christian circles. with a truly inter-generational allegiance not to one Christian community. nation under God, but to Outlook—Prophetic and These same factors also place Postmodernism Mennonites and Pentecostals in a solid one church under God. I am optimistic concerning position for significant societal impact. the future of the Mennonite and When evangelistic efforts move beyond a cerebral internalized gospel and 53 Frank Bartleman, Christian Citizenship (Los Angeles: Author, 1922). moral rhetoric, the living Jesus stands 54 For a historical trajectory of pacifism in the Assemblies of God (and other Pentecostal bodies), see Jay not only as the centre of a creed, but Beaman, Pentecostal Pacifism: The Origins, Development and Rejection of Pacific Belief Among the Pentecostals also the model for a transformed life (Hillsboro, Kan.: Center for Mennonite Brethren Studies, 1989) and Paul Alexander, Peace, Power and Pentecost: and society. Nonviolence, Nationalism and Militarism in American Pentecostalism (Telford: Cascadia Publishing House, 2007). Finally, as the life and teaching of 55 Shuman, “Pentecost and the End of Patriotism,” 70–71. Jesus proves central to our respective 56 Murray Dempster, “Reassessing the Moral Rhetoric of Early American Pentecostal Pacifism,”Crux 26.1 (March 1990): 33. traditions, so also our common vision 57 See Pentecostal Charismatic Peace Fellowship (www.pcpf.org) and my own personal account, “Finding and witness should reflect the kind Peace: A Personal and Vocational Narrative” in Pentecostals, Peace and Justice: Reclaiming our Authentic Heritage of love for one another envisioned by for 21st Century Faithfulness (Eugene, OR: Wipf & Stock, forthcoming). Jesus. Our churches and our world 58 I recall the following responses to pacifism with several Mennonite friends: “Oh, we don’t talk about deserve the prophetic voices of all it much” or “We are not defined by it anymore.” This resonates with a passionate appeal given by plenary speaker Ronald Sider at the Evangelical Mennonite Conference Convention 2006 in Winnipeg. In a session Mennocostals!O entitled “Rethinking Pacifism in a Dangerous World,” Sider implored delegates and guests to renew their commitment to pacifism (see The Messenger, Sept. 20, 2006, 4–6, www.emconf.ca/Messenger).

17 Theodidaktos Power: Pastoring on Dangerous Ground David Funk

David Funk is the lead pastor of Abbeydale Christian Fellowship in Calgary, Alberta.

This article is based on a presentation given at the EMC Ministerial Meeting in July 2007.

Power as a fact in ministry and my is evident? What is it given for, and experience of it. what is its nature? The second question I’ve been pastoring at Abbeydale for is How? How is this power to be used? Palmost two years. Within our church After this I read several other resources family there are those who insist on on power in the church. calling me Pastor David, or Pastor Funk. I remember clearly how odd it felt to be called that at fi rst. It felt like The abuse of power, sometimes there was an implied difference in by entirely well-meaning people, spiritual status between me the pastor, and the person talking to me. can destroy the very people for I also remember what it was like for whom Jesus shed his blood. the fi rst time to have someone actively “lobbying” me, wanting to get me to support their agenda, so that they could What: What power is given, what is it have the pastor’s stamp of approval. given for, and what is its nature? I have no problem with the title When we ask the What question, we pastor, or with being asked to support fi nd three things. First, power is given and help along with some programs from God. It is a gift, having its source and agendas in the church, but this in God and not in humans. Even Jesus sense of an implied difference in status did not have power in and of himself to felt and still feels wrong. That was what do the work the Father had given him got me started in thinking about power to do. Luke 5:17 says that Jesus healed in ministry. because the power of the Lord was Power is a fact in ministry. It is present for him to heal. In the gospel always a factor in all our relationships, of John, Jesus makes it clear over and and it is always being used in one way over again that he can only do what he or another. This is especially true for is doing because he and the Father are those of us who are in any positions of oppressed, to proclaim the year of the one. leadership—pastors, deacons, elders, Lord’s favour.” There are other kinds of power board chairs, etc. It is for this all encompassing operative in the New Testament and One doesn’t have to spend much mission that God gives power. in our own lives. But these kinds of time in the Body of Christ to become Throughout the New Testament, and power are not what the writers of the aware that power is something that especially the gospels, we fi nd that New Testament are primarily concerned is also prone to abuse. The misuse God gives power and authority over about, and when they speak of them of power is a constant danger and unclean spirits, over sickness, and to they use somewhat less than fl attering temptation. The abuse of power, forgive sins. The power of God is also at terms. sometimes by entirely well-meaning work in our own lives through the Holy Second, when we ask the What people, can destroy the very people for Spirit, transforming us and conforming question, we fi nd that God’s power has whom Jesus shed his blood. us to the image of his Son. a very specifi c purpose: To advance the The end result, the telos, of this mission of God. In the synagogue at Method mission is the defeat of death and of sin Capernaum, Jesus read from the scroll In preparing this, I read sections and the devil, and the creation of a new of the Prophet Isaiah that, “The Spirit of the New Testament while asking heavens and a new earth in which all of the Lord is on me, because he has questions about power—specifi cally, shall be well, and all shall be well, and anointed me to preach good news to I read Mark, Luke, John, 1–2 all manner of thing shall be well. the poor. He has sent me to proclaim Corinthians, and Revelation. As I read Third, when we ask what the freedom for the prisoners and recovery these I asked two questions: The fi rst nature of this power is, we fi nd of sight for the blind, to release the question is What? What sort of power that it is thoroughly subversive and

Theodidaktos 18 counterintuitive. It is a power that is the absence of parallels in other realms. He was in the world, and the world was most clearly seen not in anything about This is at the point of the concrete social made through Him, and the world did him that people found impressive, meaning of the cross in its relation not know Him. He came to His own, and but in his cross—his execution by the to enmity and power. Servanthood those who were His own did not receive replaces dominion, forgiveness absorbs Him. And the Word became flesh and Roman authorities (1 Corinthians hostility. Thus—and only thus—are we blood, and moved into the neighborhood, 1:18). bound by New Testament thought to and we beheld His glory, glory as of the It is a power that becomes most “be like Jesus.”1 only begotten from the Father, full of evident in and through our weakness This is the Way of the Cross, and grace and truth. (2 Corinthians 4:7). The power that God’s power to advance God’s mission The power that God gives to advance God gives looks like foolishness and is is given as, and only as, we follow that his mission as we follow Jesus on the a stumbling block to those “not being way. way of the cross is a downward moving, saved” (1 Corinthians 1:23–24). And The way is important. Means are relational power, not an impersonal finally, this power is not about control. important. Eugene Peterson said, power that simply gets things done. Nor It is about servanthood. There is no is it a power that has anything to do element of coercion in the power that It is the Jesus way, wedded to the Jesus Truth that brings about the Jesus life. with self-exaltation or rank. God gives to advance his mission. We cannot proclaim the Jesus truth but Paul makes it clear in Philippians It is possible for God’s saints to then do it any old way we like. Across that central to who Jesus was, and wield power that does not match these the centuries, the consensus in the central to the attitude we ourselves characteristics. But when we do, it is church has been that if the nature of the are to have, is the fact that He did not not God’s power we are operating with. means has been compromised and is in consider equality with God something contradiction to the nature of the end, But we are getting ahead of ourselves. to be grasped, but emptied himself, So, in summary, power is given from the end is desecrated, poisoned, and becomes a thing of horror.2 taking the form of a slave. God, to advance the mission of God, How power is used, the ways In New Testament thought, how and is counterintuitive and subversive and means of power is highlighted power is used—what I am calling the in nature. throughout the New Testament ways and means of power—is at least whenever we are called to imitate Jesus as important as the question of what How: The ways and means of power and follow him on the way of the cross. power in the church is or to whom it is The above is the what of power. And that is often. Spend a little time given. When we turn our attention to the in two passages in the gospel of Luke question of “How is power to be used?” in order to focus this in our minds. In the ways and means of power, we In New Testament thought, Luke we are forced very early to come find something odd and doubly odd to grips with the importance of ways because it is so consistent. We find how power is used—what and means in the life of discipleship that God’s power to advance God’s I am calling the ways and generally, and in the use of power mission is given as, and only as, Jesus’ means of power—is at specifically. disciples live in faith towards God and Jesus has just been baptized by servanthood towards others. Remove least as important as the his cousin John, and the Holy Spirit either of those two ingredients, and the question of what power in descended on him in bodily form like power that is at work is no longer God’s the church is or to whom it a dove, and a voice was heard saying, power. The gospel shorthand for this “You are my Son, whom I love; with kind of life is “the way of the cross.” is given. you I am well pleased.” This was a high It is the way of the cross that is at the point in Jesus’ life, a moment of glory. very centre of our call to follow Jesus. In And immediately Jesus was led by the John the evangelist took great pains The Politics of Jesus, John Howard Yoder Spirit into the desert to be tempted by in the formation of his gospel to ensure points out that: the devil. that we understand this from the In the New Testament there is no At this point in Luke’s gospel, one beginning. In the brilliant poem which general concept of living like Jesus. thing that is clear is that Jesus is the opens the gospel, he writes, “In the Never are we exhorted to celibacy on long awaited Messianic King. In the the basis of Jesus’ celibacy, or to poverty beginning was the Word, and the Word first chapter, Mary and Zechariah sing on the basis of Jesus’ poverty, or to a was with God, and the Word was God. of how Jesus is the one who has been style of teaching on the basis of Jesus’ He was in the beginning with God.” given the throne of David and who will style of teaching. There is thus but one There can be no one higher or more realm in which the concept of imitation reign for all time. He is the one through powerful than this Word who is God. holds—but there it holds in every whom God is going to bring about his And then just a few verses down, in part strand of the New Testament literature upside-down kingdom, where the rulers of the same poem, we read: and all the more strikingly by virtue of are pulled down from their thrones and the humble are lifted up. And it is evident in what God says to Jesus at his 1 J.H. Yoder, The Politics of Jesus, rev. ed., 131. baptism; the words God speaks of him 2 Eugene Peterson, The Jesus Way (Grand Rapids: Eerdmans, 2007), 4, 7. See also p. 15: “ways and are from Psalm 2, which is all about means that are removed or abstracted from Jesus and the Scriptures that give witness to him amount sooner or later to a betrayal of Jesus.” God’s King.

19 Theodidaktos In the desert, the Devil never tempts Jesus to not perform his mission. He As it was with Jesus, so it is with us. If anyone wants to never tempts Jesus to abdicate his role follow after Him, we also must follow that strange path as king or to give up his power. What by living every day as if we’d been sentenced to death by he does is he tempts Jesus with ways and means of using his power that are crucifixion. We are to bear the social and political cost of not congruent with Who he is or the allegiance to God and His kingdom. mission God has for him. In the first temptation, to turn the stones to bread, the devil holds before him the option of being the welfare this gospel, and highlighting the need or by any convenient means, but through a king, the king who would rise to power for the disciples to accompany Jesus cross-shattered Christ, and through us, his because he could promise his people a on the journey to Jerusalem and the cross-shattered community. continual supply of their basic needs. cross, there is a small tractate on power. After this, Jesus takes Peter and In the second temptation, to One could almost imagine it having James and John up the mountain, worship the devil and thus be given all circulated independent before inclusion where they see the kingdom of the authority and splendor of all the in the gospels, perhaps with a title God come with power, and Jesus kingdoms of the world, He was tempted something like “a treatise on the use transfigured together with Moses and to become king by wielding immense of power by followers of the crucified Elijah. After this, they go down off the governmental, military, and national lord.” This is Luke 9. The entire chapter mountain to find the other disciples in might. has implications for our study on the midst of a crowd, trying but failing The third temptation was to throw power, but for today we will focus only to cast out a demon from a boy. And himself down from the highest point on verses 18–50. Jesus is frustrated: “Oh faithless and of the temple, an allusion to Malachi perverse generation—how long will I where it is promised that the messenger Luke 9 stay with you and put up with you?” of the covenant will come suddenly to In verses 18–27 Peter realizes who Jesus is frustrated with the disciples, his temple to purify the sons of Levi. Jesus actually is: The Christ of God. not the father of the boy or the crowd. Here Jesus is being tempted to become When Peter says to Jesus, “You are the Why is he so frustrated? If we look at king by being “the religious reformer, Christ of God,” he is talking about 9:1 we must ask, which demons were heavenly messenger, appearing deliverance of Israel from tyranny; the disciples given power over? Every unheralded from above to set things finally, the end of the long, long exile, demon! The disciples had been given right.”3 and the beginning of the kingdom the capacity to do the very thing they Each of these ways of gaining and without end. He is talking about power. have now proved themselves to be using power are common sense ways It is no accident that immediately incapable of doing. So the problem in that power is gained and used in the after Peter identifies Jesus as the their dealing with this tormented boy world. They are second nature to us. powerful Christ of God, Jesus instructs is not that they haven’t been given the Jesus rejects them all. And by doing so, them on how exactly he will be this power; the problem is that they are he locks himself into the one remaining Christ. The means by which He will be faithless and perverse. Way. What is that way? It is the way of the Christ of God, and will accomplish I think the disciples couldn’t cast the cross. deliverance and bring an end to the out this demon because they were not Commenting on this passage, N.T. exile, include suffering many things, relying on God for the power—they Wright says, and being rejected by the elders and did not have faith. They are trying to Jesus is indeed to become the world’s chief priests and scribes, and being do God’s work on their own steam, true lord, but the path to that status, killed, and then being raised up on and they’ve turned God’s mission into and the mode of it when it arrives, is the third day. That is how Jesus is the something that is about their own egos, humble service, not a devilish seeking powerful Christ. their own success. It was about what they after status and power… His status as As it was with Jesus, so it is with us. could do. And as a result, they could do God’s son commits him, not to showy He turns immediately to us, and tells nothing of real value for the Kingdom. prestige, but to the strange path of Jesus calls this faithless and perverse. humility, service, and finally death.4 us that if anyone wants to follow after Him, we also must follow that strange God’s power for advancing God’s mission is It is as we follow that same strange path by living every day as if we’d been given to us only as we have faith and depend path that God’s power to advance his sentenced to death by crucifixion. We on him. It is removed when our involvement mission is given to us. It is impossible are to bear the social and political cost in God’s mission becomes ego driven. to know the Jesus truth or experience of allegiance to God and His kingdom. While everybody is still amazed at the Jesus life apart from following the We are to consider ourselves dead to the greatness of God shown in Jesus’ Jesus way. the world. The power and salvation of God casting out of the demon, Jesus turns That was the first passage, and there will be shown not through triumphalism to the disciples and says, “Let these is one more. Hidden in the midst of words sink into your ears; for the Son of Man is going to be delivered into the 3 Yoder, 27. hands of men.” And the disciples had 4 N.T. Wright, Luke for Everyone, 44. no idea what he was talking about. The

Theodidaktos 20 juxtaposition of this display of Jesus’ What are some of the temptations of power and his reference to his suffering Temptations of power: power that the devil throws at us? is intentional. • To use power to create uniformity To use power to create uniformity Jesus is saying that the mission of instead of unity God is to redeem the world through instead of unity suffering, not just from suffering, which • To wield power by loving If we wield power as leaders to is what the disciples were expecting and conditionally ensure that there is no room in our couldn’t understand. churches for people who disagree Just after this, the disciples start • To think and act as if the church with us on issues, we are misusing our arguing about who will be the greatest. were an organization to power and authority. We have forgotten Jesus, knowing what they were thinking be controlled by those in that difference of opinion within in their heart, took a child and stood our communities of faith is first and him by His side, and said to them, authority/with power foremost a sign of God’s mercy. “Whoever receives this child in my • To create God’s church in our own In our congregation, we have quite name receives Me; and whoever receives a few people who are members but do Me receives Him who sent Me; for he image not agree with the peace position. Now, who is least among you, this is the it is my conviction that the way of peace one who is great.” Social and ecclesial is very close to the heart of the gospel, ladder climbing is incompatible with We all fail in these and other ways and I believe I can make a compelling being in on God’s mission. in relation to our use of power, but case for this from Scripture. However, The ones who are in on God’s when we do God does not discard us as if I were to use my power as their mission are those who are most adept at useless. He keeps on working with us, pastor to force them to conform to this getting off that ladder so that they can just as Jesus continues working with his belief, or else to expel them from the welcome “the least of these” as equals. disciples after he sets his face like flint community by means overt or subtle, Because when we do that we actually towards Jerusalem and the cross. the power I would be using would not welcome Jesus and the Father himself. be God’s, and it would have nothing And, presumably, the Power to advance Pastoring on dangerous ground: the to do with God’s mission. It would be God’s mission will be given to those Danger of Power a community-destroying, and thus a who share God’s preferential love for Many of you who are reading this diabolical, power. the least of these instead of engaging in now are leaders in the church. In Of course, there are cases where social/ecclesial ladder climbing. leadership, there is power, regardless of members of our communities have Just after this, John answered and the ways and means in which it is used. chosen a certain way of life or come to said, “Master, we saw someone casting When we follow the way of the cross, it is certain doctrinal convictions that are out demons in your name; and we God’s power that is manifest through us. obviously contrary to the way, truth, tried to hinder him because he does When we do not follow the way and life of Jesus. In those cases, it is not follow along with us. Jesus says, in of the cross, we still exercise power, our duty to allow them to experience effect, “Take it easy! Just because this because we have positions of leadership the consequences of their choice. guy is succeeding where you failed is in the church. The question is this: The danger is that we confuse what is no reason to stop him. Whoever is not Whose power is this? What kind of central to the way, truth, and life of against you is for you.” Here we see that power do we then exercise? Jesus with issues more peripheral. God’s power to advance God’s mission is not I’d like to name the power that we The danger is that we make at all connected to one’s title or office. exercise when we do not follow the way what is not clearly central to life It doesn’t matter how many honorifics of the cross: The name I would give in Christ central to belonging to one has before one’s name—apostle, this power is demonic! Demonic, not our particular community of faith. deacon, elder, pastor, and right because of all kinds of supernatural Unity is imperative. Uniformity is an honourable doctor reverend—if we’re manifestations, but demonic because abomination. not in line with God’s priorities, we don’t it accomplishes the work of the enemy have power from him. On the contrary, and pleases him very much indeed. To wield power by loving conditionally a nobody in the Kingdom of God—one The devil tempted Jesus to use his We are tempted to wield power by who is not an apostle, not even one of power in inappropriate ways in the loving people conditionally. We try the disciples—will be given power to desert. As he tempted the leader, so to get people to be the way we want advance the Kingdom of God if their he tempts us, the followers. When we them to be by withholding our love hearts are in line with God’s priorities. choose one of his ways instead of the saying, in effect, “I will not love you or The disciples fail every test that they Jesus way, it is demonic. give you my support as a leader unless encounter in this chapter. They show I will mention four temptations you support this, or do this, or don’t irrefutable evidence that they don’t of power. It should be noted that the do that.” This is a huge temptation understand what Jesus is about as the destructiveness of any of these alternate for us. Conditional love is the biggest Christ of God. And these are the self- ways of using power is not dependent source of problems between pastor and same disciples God uses to great effect on the ill will of the person wielding congregation.5 in his mission later on in Acts. the power.

5 Kenneth Alan Moe, The Pastor’s Survival Manual, The Alban Institute.

21 Theodidaktos To think and act as if the church were an He also writes that, Conclusion: organization to be controlled by those in “God hates visionary dreaming [stick Power is given from God to advance authority/with power. that on your shelf of leadership the mission of God, as and only as we We forget that the church is an resources!]; it makes the dreamer follow the way of the Cross. If we follow organism, a body in which all believers proud and pretentious. The man who a different way, it is a different power fashions a visionary ideal of community that we wield. are participants, and in which all demands that it be realized by God, O believers live, discern and serve in by others, and by himself. He enters mutual submission. This happens when the community of Christians with his we who are leaders imagine ourselves demands, sets up his own law, and Resources Consulted to be accountable to God alone, instead judges the brethren and God Himself Bonhoeffer, Dietrich. Life Together. New of acknowledging that we have been accordingly… He acts as if he is the York: Harper and Row Publishers, Inc., called simultaneously by God and his creator of the Christian community, as if 1954. 7 church, and are therefore accountable his dream binds men together. Campolo, Anthony Jr. The Power simultaneously to both God and the When we start using our power to Delusion. Wheaton: SP Publications, congregation that has called us. trim the edges of the church to make 1983. her match our ideal, we sin against God Martin, Briony. Coming to Terms with To create God’s church in our own image. and her, and God’s people within her Power. Grove Spirituality Series, vol. 70. In his small book called Life Together, bleed from the cuts we infl ict in our Cambridge: Grove Books Ltd., 1999. Dietrich Bonhoeffer writes that, efforts at creating beauty. All the while, Peterson, Eugene. The Jesus Way: A He who loves his dream of a community we may be so blinded by our vision of Conversation on the Ways that Jesus is more than the Christian community beauty (or truth, or justice, or holiness) The Way. Grand Rapids: Eerdmans, 2007. itself becomes a destroyer of the latter, that the people God has entrusted to Philps, Mark. The Power of Meekness. even though his personal intentions our care are bleeding, sometimes to Grove Spirituality Series, vol. 73. may be ever so honest and earnest and Cambridge: Grove Books Ltd., 2000. 6 death, right in front of us. sacrifi cial. Sawatzky, Eric, ed. The Heart of the Matter: Pastoral Ministry in the 6 Dietrich Bonhoeffer, Life Together, trans. John W. Doberstein (New York: Harper and Row Publishers, Anabaptist Perspective. Pennsylvania: Inc, 1954), 27. Cascadia, 2004. 7 Ibid., 27–28. Feature Sermon Praise God From Whom All Blessings Flow Darryl Klassen

Darryl Klassen is senior pastor of Kleefeld EMC, where this sermon was presented on April 20, 2008.

“Take what you can get, and don’t booze or Lysol. We work, we earn our that grow in that malaise. But a lake give anything back!” From what I money, and it galls us to think that with a constant infl ow and outfl ow remember of The Pirates of the Caribbean, some people just sit there with their stays fresh and is home to fi sh and birds Tthis was some sort of motto that hands out. and quaint little cottages. The law of Captain Jack and his fi rst mate lived by. Take what you can get and don’t give nature suggests that which receives and It wasn’t the pirate code per se, but a rule anything back. For those of a non- gives will be beautiful and useful. of life. religious background and mindset this The law of God concurs. It is a Unfortunately, it sounds a lot like is the code of life. But it is a code that biblical truth that when those who the culture code of our North American will lead to stagnation of the soul. receive with gratitude understand the lifestyle. Take what you can get and Consider the laws of nature in this gift they will turn and give to others. don’t just give it away. Think about that regard. A body of water that has no This is a law, not so much in the for a second. When you are downtown fresh infl ow and no apparent outsource commandment sense, but in how life in Winnipeg and a panhandler begs for will eventually become a cesspool works best. If you want to get the best a loonie, what do you think? I earned of disease. The water is no good for out of life then you must conform to this money and I am not going to just give drinking or irrigation. It’s only use is to the pattern that God has laid out for us. it to some bum who is going to spend it on become a haven for unusual creatures Hoarding and guarding our possession

Theodidaktos 22 leads to stagnation spiritually and holistically. Deuteronomy 8:10–18 (NIV) We find this truth in the history lessons of Israel in Deuteronomy 8. 10When you have eaten and are dreadful desert, that thirsty and This is the theological foundation for satisfied, praise the LORD your waterless land, with its venomous learning to be gracious receivers and God for the good land he has snakes and scorpions. He brought gracious givers. given you. 11Be careful that you you water out of hard rock. 16He do not forget the LORD your God, gave you manna to eat in the Remembering to thank God failing to observe his commands, desert, something your fathers The book of Deuteronomy is a record his laws and his decrees that I am had never known, to humble and of God’s law spoken again to the people giving you this day. 12Otherwise, to test you so that in the end it 17 of Israel. That’s what the title means: when you eat and are satisfied, might go well with you. You may second law or a second telling of the law. when you build fine houses and say to yourself, “My power and 13 Israel had heard the Law before, but settle down, and when your the strength of my hands have now they stood on the brink of entering herds and flocks grow large and produced this wealth for me.” your silver and gold increase and 18But remember the LORD your the Promised Land. After 40 years of 14 wandering in the desert God was going all you have is multiplied, then God, for it is he who gives you the your heart will become proud ability to produce wealth, and so to bring his people into the land. In and you will forget the LORD your confirms his covenant, which he preparation Moses reminded them of God, who brought you out of swore to your forefathers, as it is God’s commandments. Egypt, out of the land of slavery. today. You have to imagine the thoughts 15He led you through the vast and going through Moses’ mind. He might have said, “Just before we crossed the Red Sea you guys began complaining and pining for the comforts of Egypt. A grateful heart will not forget the and after the meal…I suppose they are Then we crossed the Sea in a great source of these good things. Gratitude thankful they survived the experience. miracle and no sooner had the waters is an expression of modesty. In Hebrew, Jeff Jacoby wrote, returned you were complaining about the word for gratitude is the same If you never give a moment’s thought water and food and wishing you were word for confession. To offer thanks is to the fact that your health is good, that dead. to confess dependence, to admit that your children are well-fed, that your “Bread from heaven rained down others have the ability to benefit you, home is comfortable, if you assume that on us but you worried that it might not that they have made your life better by the good things in your life are normal come tomorrow. Then when I went up their efforts. and to be expected, you diminish the happiness they can bring you. By Perhaps you have wondered why the mountain to receive God’s law, I contrast, if you train yourself to reflect return to find you worshiping a golden we say a prayer of blessing before each on how much worse off you could be, calf. meal we eat. I know some believers who if you develop the custom of counting “Listen, God has been forgiving see it as legalistic and mere tradition your blessings and being grateful for and gracious, but now as we stand in and so have abandoned the practice. them, you will fill your life with cheer. a new place, we must think about how God knows I’m thankful, they say. And There is wisdom in these words. far we have been brought by God and yet if we think about it and are sincere The secret to happiness is gratitude. how much he has given us. If we forget, in our custom, we will recognize that it Complaining leads to unhappiness there is a terrible cost we can ill afford.” breeds a habit of thankfulness in us. while grateful people tend to be happier Here in chapter 8 of Deuteronomy People who thank God before each people. Moses wanted more than we have a call to remember these things. meal are practicing gratitude and are happiness for his people; he wanted Moses was very concerned that they opening the door to gladness in their them to praise God for full bellies, for enter the Promised Land with thankful lives. Some faith traditions pray before fertile land, and for the peace to till hearts. Note his repeated warnings: (v. that land. Remember to thank God, the 1) “Be careful,” (v. 2) “Remember,” (v. source of all good things. 6) “observe,” (v. 11) “Be careful and do The secret to happiness not forget,” (v. 18) “Remember,” and is gratitude. Complaining Reasons we might forget God (vv. 19-20) “if you forget.” leads to unhappiness What were the dangers that loomed Above all, Moses was trying to so large in Moses’ mind? Why did he engrain in their minds who was the while grateful people tend think they would forget to thank God source of all their blessings. “When you to be happier people. for all the good things they received? have eaten and are satisfied, praise the There were three distinct dangers LORD your God for the good land he Moses wanted more than mentioned in this passage, dangers that has given you. Be careful that you do happiness for his people; are more than relevant for us as well. not forget the LORD your God, failing he wanted them to praise a) Prosperity – Moses recognized to observe his commands, his laws and that prosperity was a major threat to a his decrees that I am giving you this God. grateful heart. “Otherwise, when you day” (10–11). eat and are satisfied, when you build

23 Theodidaktos fi ne houses and settle down, and when your herds and fl ocks grow large and Giving is one very your silver and gold increase and all important way to you have is multiplied, then your heart will become proud” (12-14a). maintain a heart of Do you fi nd that counting your gratitude. Giving back to blessings becomes harder when there are too many to count? The smaller the Lord is recognition blessings get overwhelmed by the of his provision. It is bigger and more numerous blessings of life. It is very diffi cult to acknowledge worship in every sense. our blessings when there are so many that they are overfl owing into landfi lls regarded as worthless junk. feeling of self-reliance. With We did some spring cleaning when that feeling we also adopt a the kids had Spring Break and cleaned sense of spiritual satisfaction. out a lot of stuff. Closets were purged We have plenty of food to eat, of the unnecessaries. We had bags of possessions all around us, a clothes for MCC and bags of garbage happy family…we must be for the landfi ll. There was even a 27- doing well in our walk of faith. inch TV that had sat outside all winter Numbness to our constant because it had died. Take a trip to need to keep walking with the the dump and I am sure you will see Lord sets in and we forget that piles of blessings that no one wanted God is still the source of all anymore. these good things. As we possess more and more we c) Personal may become immune to gratitude, but Accomplishment – It is there is another side effect: A busyness no surprise that pride is closely that chokes our time. The more stuff connected to the feeling of personal that we have accomplished. We take we have, the less time we have for God accomplishment. Moses perceived that credit for our wealth, our success, our and others. Abundance makes us busier they would say, “My power and the market strategies and our insights. This people with little time for church or strength of my hands have produced is blindness for it is God who gives fellowship. You would think we had this wealth for me” (17). us the ability to work, to earn and to more leisure time than any of the What defi nes us in society? Our succeed. previous generations, yet we can’t fi nd work, what we do, what we earn As Moses said, “But remember the time to connect with old friends. and what we have. It is a pride that LORD your God, for it is he who gives Prosperity can cloud our gratitude is based not in what a person is, but you the ability to produce wealth, and and steal our time. Moses was afraid what a person has. The stuff that we so confi rms his covenant, which he that his people would fall into this accumulate defi nes our worth and swore to your forefathers, as it is today” pit of satisfaction and spiritual when we have a lot of it, our worth (18). contentment. is overvalued. When we live in this One might conclude that God was b) Pride – Prosperity can lead to kind of narcissist egomania, where ultimately afraid of being forgotten in pride. The two are so connected they is God to be found? God becomes the abundance and wealth of the land. are really one, but I wanted to deal insignifi cant and a distant thought in And that would be a fair but one-sided briefl y with pride on its own. As it terms of gratitude. This pride says: “I understanding. The other side of this continues in v. 14, “…then your heart am important,” “I count,” and “I am!” coin is that God wanted the people will become proud, and you will forget And we replace the great I AM with to prosper and succeed and know joy, the LORD your God, who brought you ourselves. and if they lost their sense of gratitude, out of Egypt, out of the land of slavery.” We forget that there is a deep they would become miserable. He is Pride emerging out of prosperity will connection between our hard work concerned about our joy, folks! cause us to forget what God has done and God’s abundant provision. The for us. With Israel it blinded them to farmer plants the seed and sprays the Rationale for giving the miracle of the Exodus, to the trek herbicides, but God sends the rain and On this theological foundation we across an unforgiving wilderness, and the sunshine and makes the seed grow. fi nd a basis for giving. For giving is to the provision of God to do such a Yes, the farmer harvests, but there one very important way to maintain a thing. God gave them manna, Moses would be no harvest without God. Our heart of gratitude. Giving back to the says in v. 16, to humble them, to show skills, our product, our overtime, our Lord is recognition of his provision. It is them that God would provide in times 60-hour weeks are nothing without worship in every sense. of want and in times of plenty. God who provides the market for those What does giving to the Lord look Something about having enough God-given qualities. like? and more than enough brings out a We think prosperity is something For David and his people it was

Theodidaktos 24 presenting an offering to the LORD He added that he was not you that God has already provided for for building a place of worship. When commanding them to do this, but this missionary. All we need to do is the people had sacrificed and brought appealed to their love for Christ. “For give it. Here, I’m going to put down precious items, gold, silver and other you know the grace of our Lord Jesus all of my money I have with me.” (He useful things, he offered a prayer of Christ, that though he was rich, yet wrote, “I only had $15 in my pocket so thanks to God. We find this prayer in 1 for your sakes he became poor, so that I wasn’t too worried about that.”) Chronicles 29:11–14: you through his poverty might become So he put down his $15 and Yours, O LORD, is the greatness and the rich” (2 Corinthians 8:9). then looked at the president of the power Paul appeals to the example of Jesus organization. Reluctantly, she opened and the glory and the majesty and the as our motivation to give, in this case her purse and took out all of her splendor, to brothers and sisters in need, but in money, which was about $40, and put for everything in heaven and earth is other cases, perhaps to those who are it on the table. One by one the rest of yours. proclaiming Jesus. If we become poor the ladies filed by and put their money Yours, O LORD, is the kingdom; through our giving it would be a pale on the table, too. When the money was you are exalted as head over all. imitation of our wonderful Lord. counted they had collected more than Wealth and honor come from you; Jesus said, “Freely you have received, $4,000. you are the ruler of all things. freely give” (Matthew 10:8). That is a Tony Campolo said, “Now, here’s In your hands are strength and power tough command for North Americans the lesson. God always supplies for to exalt and give strength to all. and for Kleefelders today. our needs, and he supplied for this Now, our God, we give you thanks, Tony Campolo tells of being invited missionary, too. The only problem and praise your glorious name. to speak at a ladies meeting. There were was we were keeping it for ourselves. But who am I, and who are my people, 300 women there. Before he spoke the Now let’s pray and thank God for His that we should be able to give as president of the organization read a provision.” generously as this? Everything comes letter from a missionary. It was a very The law of nature shows us that from you, and we have given you only moving letter. when there is an inflow it is beneficial what comes from your hand. In the letter the missionary to have an outflow. God has given us That last verse is really profound. expressed a need for $4,000 to take care all that we possess including our lives. Who are we that we should be able to of an emergency that had cropped up. How does it flow out of our selves? give as generously as this? It is a humble So the president of the organization You have been to McDonalds more confession that God is the source and said, “We need to pray that God will times than you care to remember. we can only give to God what he has provide the resources to meet the need Usually it is your children who notice given to us. of this missionary. Brother Campolo, those accursed golden arches. You Yes, what the people gave in will you please pray for us?” used to be able to eat for five dollars as offerings went into a temple that Tony Campolo, who is very a family there. Okay, that was in the they would benefit from. Yes, it was a outspoken, said, “No.” Startled, she 70s. So you have taken your kids there, physical token of a spiritual blessing. said, “I beg your pardon.” and handed over a pile of money that But in their hearts it was a humble He said, “No, I won’t pray for that.” you earned for Rotten Ronnie’s famous sacrifice of praise. He said, “I believe that God has already horse burgers. At least the fries are What else does giving to the Lord provided the resources and that all we exceptional. look like? need to do is give. Tell you what I’m Those fries you scarf down like air When the people of God were in going to do. I’m going to step up to this because they are so good. Then you spy need, the Apostle Paul went to the table and give every bit of cash I have your son’s fries. He’s young enough that Corinthian church for an offering. in my pocket. And if all of you will do you distract him with that imaginary He knew that this was a church the same thing, I think God has already pink poodle just outside the window. that was exceptional in its spiritual provided the resources.” He catches what you have done and giftedness, but he challenged them The president of the organization says with steely eyes, “Dad, don’t take further. He said, “But just as you excel chuckled a little bit and said, “Well, my fries!” in everything—in faith, in speech, in I guess we get the point. He is trying His fries? His fries? Who earned the knowledge, in complete earnestness to teach us that we all need to give money for the meal? Who drove the car and in your love for us—see that you sacrificially.” to get to Rotten Ronnie’s? Who ordered also excel in this grace of giving” (2 He said, “No, that is not what I am the meal? Who paid for it? His fries? Corinthians 8:7). trying to teach you. I’m trying to teach You have had this experience, haven’t you? But how often do we refuse to give God some of our fries? Paul appeals to the example of Jesus as our motivation Isn’t he the provider of all our French to give, in this case to brothers and sisters in need, but in fries? other cases, perhaps to those who are proclaiming Jesus. Praise God from whom all blessings flow!O If we become poor through our giving it would be a pale imitation of our wonderful Lord.

25 Theodidaktos Book Review

The Case for the Real Jesus, Lee Strobel (Zondervan, 2007), 309 pp., $16.49, ISBN 9780310240617. Reviewed by Andrew Unger (Stony Brook Fellowship) who has studied at Providence College (two years) and University of Manitoba (B.A., B.Ed.). He is a high school teacher.

There’s an evangelical T-shirt fl oating scholars to interview, and thus knows on a clothesline somewhere that Strobel doesn’t present the outcome ahead of time. This isn’t brazenly proclaimed you will not mock the evidence and then let to say that the scholars he interviews Tmy God, the message, seemingly, that an don’t make convincing or credible all-powerful and omniscient God needs his readers draw their own arguments—that is not the issue. defending of some sort. conclusions. Instead, he The issue is that he does this without This is an unfortunate shirt, but ever fully or fairly presenting the other it’s even more unfortunate as a thesis treats his readers with kid side of the debate, which he is likely for a journalistic text. Nevertheless, I gloves, making conclusions very familiar with. Instead, to convey couldn’t help but be reminded of this for them. the controversial or liberal point of shirt as I read Lee Strobel’s latest book, view he usually relies on his own The Case for the Real Jesus. Strobel’s book paraphrases, both to set up the debate often comes across as the apologetic it seemed sorely lacking. and to provide counter-arguments. equivalent of that simplistic T-shirt. Perhaps Strobel is trying to cover too Readers interested in truly examining The issues Strobel tackles are very real many issues for the constraints of one both sides of these issues would do and the scholars he interviews are often book, sacrifi cing quality for quantity better to consult The Meaning of Jesus: compelling, but these appealing facets and never delving into any one issue. It’s Two Visions by Marcus Borg, a liberal, of the book are largely overshadowed by also clear that Strobel’s target audience and N.T. Wright, a conservative. This Strobel’s inadequate presentation of the is lay rather than academic, but even so, book succeeds in exploring opposing material. I think he underestimates the capacity sides on the historicity of Jesus because, Strobel begins his book by presenting of people, scholars or not, to delve into unlike Strobel’s book, it allows scholars a summary of a number of new (and not- controversial issues of faith. Many of on both sides of the debate to speak for so-new) arguments about the historicity these issues are so crucial and integral themselves and readers to draw their of Jesus, liberal theories that challenge to Christian faith that a much more own conclusions. the traditional beliefs held by many thorough exploration is needed than the One of Strobel’s interviewees, Dr. Christians. Did Christ actually resurrect one Strobel provides. Daniel B. Wallace, insightfully warns from the dead? Was the Bible tampered Strobel undoubtedly knows more that “we have to stop treating the Bible with by people over the centuries? than he lets on in the book. It’s not his with kid gloves” (p. 98). Unfortunately, Can we trust the Bible as an historical investigative process that is the problem, Strobel doesn’t follow that advice in document? Was the story of Christ based necessarily, but rather his presentation this book, and instead treats his readers on ancient mystery religions that predate of material to his readers. In order to with kid gloves, making conclusions for Christianity? Are the Gnostic gospels as be convinced by Strobel’s investigation, them. reliable as the canonical gospels in the one has to fi rst be convinced in Strobel He doesn’t present the evidence and New Testament? himself, and he does attempt to relay then let his readers draw their own These questions, and the others he his credentials and methods in his conclusions. Instead, he tells us, “My explores in the book, are worthwhile introduction. interview with Wallace provided strong issues to examine because Strobel is For many thoughtful Christians, affi rmation that my confi dence in the absolutely correct, they do have vast though, this “trust me” attitude New Testament text was abundantly implications on theology. However, may be unsatisfactory. He leads his warranted” (p. 98). That’s a nice Strobel’s book lacks the depth to answer readers through a familiar pattern of thought, and it’s likely sincere, but it these questions satisfactorily. Strobel investigation. First, he summarizes won’t be convincing to many readers. claims in the introduction to the book the controversial liberal challenge. Later he says “the case for the disciples that he is going to get to the bottom Secondly, he seeks out a conservative encountering what they believed to be of these contentious challenges to scholar, proclaims his credentials, and the risen Jesus did, indeed, seem strong” traditional belief, “grant(ing) them the then discusses the topic with him. (p. 119). The book is so fi lled with such full weight and open(ing) (himself) Finally, using ample superlatives, Strobel statements that it begins to reverse to the possibility that they could concludes that he has been thoroughly the intended effect, and readers may legitimately undermine the traditional and utterly convinced by the scholar. come to wonder whether these liberal understanding of Christ” (Strobel, 15). It is clear from the outset of each positions aren’t actually stronger than But by the end of the book, I had to ask chapter what the conclusion will be as Strobel lets on. And that is where his myself, “Where is this weight?” because he has personally selected each of the book becomes very problematic.

Theodidaktos 26 Strobel’s readers may begin to ask their convictions. makes, and is unlikely to be concluded whether the case for orthodox Christian To any thinking person, there should by books like The Case for the Real Jesus. doctrine is so weak that one has to always be more questions than answers. At best, apologetics, when done well, resort to the tactics of underlining It is arrogant, delusional, and in some may do no harm, and may help to points, drawing hasty conclusions, and ways even idolatrous to suggest that balance the wave of misinformation that straw-man arguments. If the case for human beings can ever be intelligent exists in the world. Apologetics done the historic Jesus is strong, for example, enough to fully understand God. This is poorly, and in this category I would what is the fear of talking directly to a common delusion of the modern age. place Strobel’s book, may also have the scholars who argue against it? And this is where the role of potential to harm. I highly doubt that these are the Christian apologetics is highly So, does Strobel’s work have any type of questions that Strobel had unsatisfactory because it often value? I believe it does, but marginal. It intended to raise at the conclusion of undermines the role of faith and introduces Christians to a whole host his book; but, nonetheless, given his mystery. While most people claim their of scholars that are worthy of study: scanty exploration, these questions will own beliefs are logically satisfying to Ehrman, Wright, Wallace, and others— inevitably pop up among some readers, them, they don’t, however, actually base scholars that I, myself, look forward to and that is unfortunate. Strobel often their beliefs on intellectual arguments exploring in greater detail. leads the witness, providing evidence alone. The book also has the potential to and quotes from scholars that support Every religion and belief system has provide good fodder for discussion the defense of orthodox Christianity, apologists who make arguments that and thought, something that needs while at the same time claiming to their beliefs are solid, reliable, unique, encouragement in some evangelical circles. It may also provide reassurance to people with doubts about The book may provide reassurance to people these issues, and for some this with doubts about these issues, and for some is a valuable service. this is a valuable service. Others, though, Others, though, will need to turn to some of the will need to turn to some of the scholars scholars he interviews, and the he interviews, and the bibliographies he bibliographies he provides, for more rewarding scholarship. provides, for more rewarding scholarship. But for an entertaining, but shallow, summary of these issues, this book is a good place be making a hard-nosed attack to and historically to turn, and on that level, I can see whether traditional views could true. They make a recommend it. withstand such an onslaught. case for the historic But I would strongly suggest “Is this the best that conservative and Muhammad or Buddha or Joseph Smith, that readers not come to Strobel’s book, evangelical scholarship has to offer?” a and their followers feel just as convinced or even books by other more scholarly reader may ask. Far from it. Conservative as Christians that their beliefs are true. apologists, with the expectation that Christians interested in these issues If it was truly based on factual, it will satisfy their need for truth. Paul would do better to read N.T. Wright, empirical exploration, then we reminds us about the limitations of our Daniel B. Wallace, and others. wouldn’t see such a wide variance of knowledge: “For now we see through So, while Strobel himself is a trained religious beliefs among all spectrums a glass darkly; but then face to face: journalist and lawyer, he more or less of education levels and intelligence. now I know in part; but then shall I takes the role of an apologist, rather Certainly some positions are more know even as also I am known” (1 than these professions he’s trained in. plausible, logical, and sound than Corinthians 13:13 KJV). He should be clear about this from the others, but, deep down, I suspect The uniqueness of the Christian outset, but isn’t. many people of all religions, and those faith, as Paul describes in his letter, is This brings the T-shirt back to mind. without a religion, know that these not knowledge, but, rather, love. “And Does God really need to be defended, to apologetic arguments are not fully though I have prophecy, and understand be apologized for, and to be propped- satisfactory as the sole basis of faith. all mysteries and knowledge; and up by our incredulous debates and The arguments of apologists, at though I have all faith, so that I could arguments? Ultimately, belief is a least those of skilled ones, seem to remove mountains, and have not choice and many people simply find the cancel each other, and thus people are charity, I am nothing” (1 Corinthians evidence to believe what they already left to make faith decisions based on 13:2 KJV). believe to be true. This is a matter of something other than historical and And reminded of that, I must say faith. No one, liberal or conservative, intellectual evidence. The question that though I did not find Strobel’s atheist, agnostic or theist, can claim is not who or what are you going to book intellectually satisfying, perhaps to be truly looking at the evidence in a intellectually affirm, but rather who or I shouldn’t be so eager to be satisfied in neutral and unbiased way and, thus, no what are you going to put your faith in? that realm alone—and I can thank Lee one can honestly claim to be completely Every human being has personal, Strobel for unintentionally, but very convinced, on a historic and intellectual subjective reasons for their choice of clearly, reminding me of this. O level, of the absolute empirical truth of faith, but it’s a choice that everyone

27 Theodidaktos The Final Word

So to all of those who cry, “Well, what about water baptism? Why all the fuss about the Lord’s Supper? They are after all just outward signs! They’re nothing but water, bread, and wine! Why fi ght about them?” They have not in their whole Slives learned enough to know why the signs were instituted by Christ, what they seek to achieve or toward what they should fi nally be directed, namely to gather a church, to commit oneself publicly to live according to the Word of Christ in faith and brotherly love, and because of sin to subject oneself to fraternal admonition and the Christian ban, and to do all of this with a sacramental oath before the Christian church and all her members, assembled partly in body and completely in spirit, testifying publicly in the power of God, Father and Holy Spirit, or in the power of our Lord Jesus Christ (which is all the same power), and yielding oneself to her in hand-pledged fi delity. – Balthasar Hubmaier, 1527 (Martyred March 10, 1528)

“On Fraternal Admonition,” Balthasar Hubmaier: Theologian of Anabaptism (Pipkin and Yoder, eds., Herald Press, 1989), p. 384

Send editorial inquiries and submissions to Editor, Theodidaktos, Box 129, Kleefeld, Manitoba R0A 0V0; [email protected]; 204-377-4773.

View Theodidaktos online at www.emconf.ca/theodidaktos.htm.

Theodidaktos 28