The Naked Anabaptist

It's been quite a while since I've posted anything.  Recently I finished reading The Naked Anabaptist: The Bare Essentials of the Radical Faith.  If you're thinking "Amish gone wild" or "I knew there was something screwy about those Brethren," sorry to disappoint.

Stuart Murray is an Anabaptist writing from England.  His book is a look at the basic principles of the Anabaptist tradition.  He wanted to look at the Anabaptist faith when it's not clothed in Amish or Mennonite clothing and traditions (hence, "Naked Anabaptist").  At the start he deals with some common misconceptions or ideas of Anabaptism.  They are questions Murray hears often being a part of the Anabaptist Network in England where Anabaptism has not traditionally been a part of the religious make-up.

The rest of the book is mostly spent looking at seven core convictions of Anabaptists.

1. Jesus is our example, teacher, friend, redeemer, and Lord.  He is the source of our life, the central reference point for our faith and lifestyle, for our understanding of church, and our engagement with society.  We are committed to following Jesus as well as worshipping him.  
2. Jesus is the focal point of God’s revelation.  We are committed to a Jesus-centered approach to the Bible, and to the community of faith as the primary context in which we read the Bible and discern and apply its implications for discipleship.
3. Western culture is slowly emerging from the Christendom era, when church and state jointly presided over a society in which almost all were assumed to be Christian.  Whatever its positive contributions on values and institutions, Christendom seriously distorted the gospel, marginalized Jesus, and has left the churches ill equipped for mission in a post-Christendom culture.  As we reflect on this, we are committed to learning from the experience and perspectives of movements such as Anabaptism that rejected standard Christendom assumptions and pursued alternative ways of thinking and behaving.
4. The frequent association of the church with status, wealth, and force is inappropriate for followers of Jesus and damages our witness.  We are committed to exploring ways of being good news to the poor, powerless, and persecuted, aware that such discipleship may attract opposition, resulting in suffering and sometimes ultimately martyrdom.  
5. Churches are called to be committed communities of discipleship and mission, places of friendship, mutual accountability, and multivoiced worship.  As we eat together, sharing bread and wine, we sustain hope as we seek God’s kingdom together.  We are committed to nurturing and developing such churches, in which young and old are valued, leadership is consultative, roles are related to gifts rather than gender, and baptism is for believers.  
6. Spirituality and economics are interconnected.  In an individualist and consumerist culture and in a world where economic injustice is rife, we are committed to finding ways of living simply, sharing generously, caring for creation, and working for justice.  
7. Peace is at the heart of the gospel.  As followers of Jesus in a divided and violent world, we are committed to finding nonviolent alternatives and to learning how to make peace between individuals, within and among churches, in society, and between nations.

The book concludes by looking at where the Anabaptists have come from and looks at Anabaptism today.  Murray's conclusion is that there is a lot to be taken from the Anabaptist tradition in, what he labels, post-Christendom.

This is not an overly scholarly book.  Murray and his network are trying to provide resources for the emerging Anabaptists in England and Ireland.  I appreciated his critique of Christendom (the time from the 4th Century conversion of Constantine through the late 20th Century) when the church and state together controlled society.  He admits that there was good that came out of that period, but that in general it was not an idea that was faithful to Christ's sacrificial love.  Part of the reason for his admiration of Anabaptism is its noncompliance with Christendom ideology.  He sees Anabaptism as a movement focused on Jesus-centered discipleship whose moment in church history has finally come.  Murray confesses weaknesses of Anabaptism but evaluates it positively.  

For anyone who wants to be introduced to Anabaptism, for Anabaptists who don't know where they come from, for those longing to be part of a community which worships and follows Jesus, I would highly recommend giving it a read.  It's challenging whether you are an Anabaptist or not. 

Letter to the Exiles

In my continuing search through the Bible for references to gardens, growing, seeds, etc. I came across this section of scripture, Jeremiah 29:1-14.  It's a letter written to those Jews who were in in exile in Babylon.  In it Jeremiah instructs the people to take up residence.  They are to build homes, grow gardens, give their children in marriage and continue to grow as a people.  The people are also instructed to "seek the peace and prosperity of the city..."  Today we see the church in a kind of exile.  At times being unfaithful and finding ourselves wandering, looking for home.  But God has put us in the place we live for a reason and perhaps his word to us is much the same as it was to them.  To take up residence, raise our children even to grow gardens and certainly to seek the peace and prosperity of where we live.  Now I have to confess that the prosperity part isn't so hard in America, but I do know of lots of people living around me that are in need.  There are different ways in which our community of faith is working at seeking the peace and prosperity for all in the place we live.  We help with unmet bills, child care, food and other outreach to our local community.  We also work at sharing peace with our community and the world by being an active voice for non-violence.  We are working at making our area look more and more like the Kingdom.

What does growing gardens have to do with the peace and prosperity of the city?  I'm not sure what Babylon was like, but if it's anything like American cities today I can see why gardening was part of the seeking peace and prosperity.  I've recently been talking with a number of people at Mechanic Grove about gardening and the importance of teaching the next generation to garden.  As we have "progressed" in society we have moved away from the earth.  We've forgotten where food comes from, the work that goes into it.  We have forgotten the lessons that we learn from the garden like patience, taking your time, life from death.  Perhaps teaching people again to grow food, to work in a garden, to learn basic life skills it part of the "peace and prosperity."

In Jeremiah 29:1-14, verse 10 begins a shift.  God is talking about bringing his people back from exile and restoring them.  To me there's a difference between seeking the peace and prosperity of the place I live and coming to believe Babylon is home.  There's a danger in getting too wrapped up in whatever nation we find ourselves in exile.  Perhaps in some places the Jewish people became content with Babylon.  It was the world power of its time.  It would have been easy to see the affluence and prosperity in Babylon and begin to think that it had been chosen or especially blessed by God.  Babylon is not home.

Lesson in Peace

Last night at the Grove we hosted Beatrice Mambula and her parents, Mosa and Sarah, to talk about what is happening to the Church of the Brethren in Nigeria (EYN). Currently they are undergoing persecution at the hands of radical fundamentalist Muslims. They shared a number of stories about the persecution. In 2009 several EYN churches were destroyed in fires. They shared that there is again renewed violence against Christian churches, the government and even schools now. Today Christians going to church on Sunday mornings must be patted down and searched before entering the church by armed soldiers. Women are not allowed to carry purses because it is feared they are carrying bombs. They don't even park in their church parking lot anymore. Instead they park in protected parking lots and walk to church. The president of Nigeria has acknowledged that part of this radical sect has infiltrated different sectors of the government agencies and are funded by powerful politicians, banks and outside organizations. The group has set out to destroy Christian churches bearing the cross, the government, Western education and even moderate Muslims who are sympathetic to the persecution of the Christians.

Despite the stories of persecution there were also stories of hope shared. Back in the 80's when the church first went through persecution and 107 churches were burned the church leaders decided to rebuild. As they collected money to rebuild their churches they decided before they rebuilt their churches to rebuild 3 mosques that had been burned by other Christians. The Muslims didn't know how to respond to this. Many were puzzled by this response. Several of these Muslims became Christians and are now involved in missions to Muslim areas. The Mambula's also shared that Christians and Muslims are beginning to work together to overcome this hatred of a a radical sect. Christians go to the Muslim mosques on Friday to protect the Muslims during their time of prayers. Muslims in turn come and protect Christian churches on Sunday mornings. They are working together.

I've talked about pacifism and non-violence before. But it's a lot easier to say when there's nothing that threatens my life. To hear how the EYN is pursuing peace in the midst of persecution is a testimony to their faith and love of Jesus Christ. When you ask if they want to fight and defend themselves, they say, "We're humans. We want to fight back. But we love Jesus and this love will not allow us to fight." Instead they realize as Paul writes in Philippians 1, "To live is Christ, and to die is gain." They look forward with expectation to be a part of Christ's kingdom with final peace.

I was very blessed by their presence and to see their faith, hope and love. They continue to work at loving their enemies and turning the other cheek.