Tag: John Howard Yoder

What Happens in Baptism

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This post begins a two-part series. Part I will deal with the question “What happens in baptism,” an important question for many Anabaptist-Pietists. Part II will deal with the question of “what to do with quality theology from troubling theologians.” At first glance, I imagine that these two questions seem pretty far removed. You might be wondering how they connect as parts of a two-part series. Read on and I hope it will become clearer.

Baptism is: an act of discipleship; our dying and rising with Christ; our joining the fellowship of believers, which is the new humanity. Mark Driscoll and Gerry Breshears write of this theology of baptism succinctly by saying:

We believe that water baptism is for those Christians who have already received Spirit baptism, making them part of the church. In water baptism, Christians are immersed in water, which identifies them with the death and burial of Jesus in their place for their sins. Coming up out of the water identifies them with the resurrection of Jesus for their salvation and new life empowered by the Holy Spirit. … [It] is a symbol of something far bigger. It is a visible declaration of the gospel of Jesus Christ. Being baptized in the name of the Father, the Son, and the Holy Spirit expresses the believer’s death to sin, burial of the old life, and resurrection to a new kingdom life in Christ Jesus.1

Baptism is an act of discipleship.

Scripture teaches that Jesus and the apostles charged all Christians to be baptized. Baptism identifies one as a disciple. Jesus commissions the first apostles to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19).” Peter, too, speaking to the crowds after Pentecost calls the crowd to believe, repent, and be baptized (Acts 2:38). Acts records how baptism accompanied conversion. After Peter had finished preaching to the crowd, Acts explains that “those who accepted his message were baptized (Acts 2:41).” Acts 8 shares of the conversion of the Ethiopian eunuch who eagerly exclaimed, “Look, here is water. What can stand in the way of my being baptized?” After being baptized, he “went on his way rejoicing.” (Acts 8:36-38)2

Baptism is our dying and rising with Christ.

Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin.

One of the central claims of the gospel is that God is reconciling people to himself (2 Cor. 5:18-19). We go from spiritual deadness and separation to being counted as alive in Christ. We are united with Jesus and submit to becoming part of his death. In Christ, though, we experience death that conquers death for in Christ “death is nor more” for it has been “swallowed up in victory” (1 Cor. 15:54).

Baptism is our joining the fellowship of all believers, which is the new humanity.

In addition to being united with Christ, baptism unites us with the global church of committed disciples – the fellowship of all believers. In baptism, we proclaim that we are part of the true church of those converted, born-again, being regenerated by the Holy Spirit, and priests with unmediated access to God.

The church is the new humanity in which there is “a new inter-ethnic social reality.”3 The church is a people made up of all kinds of people. In Christ, God creates a new humanity that wrestles deeply with the problem of togetherness. In fact, this new humanity envisions a new way of living together “[as] a ‘multi-ethnic community,’ [that] does not quash ethnicity but relativizes it to the central claim that Jesus is Lord.”4 The same is said for other carnal attributes. This new path that showcases egalitarian living is a foretaste of the Kingdom of God. The church is corporately made up of heirs of the Kingdom. “As ‘joint heirs with Christ’ (Rom. 8:17) we receive the title to the coming kingdom, and even in this life we receive the ‘earnest’ or first installment of this inheritance.”5 In the church, and even more so in the coming Kingdom, God fulfills the promise to “take … from all the nations [and] gather … from all the countries” and give them his Spirit (Ezekiel 36:22-32).

Even the individuality of joining the church has the potential to lead to this togetherness as part of the New Humanity. Baptism, an act commonly associated with inauguration into the Church family, is rooted in many ways to the forgiveness of sin. It is a new birth – a new start that is available to the proverbial you. “The you here must refer not just to each person but to the other person – the stranger, the outcast, even the enemy or oppressor that one is inclined to view in terms of their past actions.”6 Because God can forgive you, he can forgive anyone. As all can be forgiven, the forgiven are one with Christ. As part of the new humanity, we are called to see passed our individual sinfulness and the sinfulness of others to our oneness in Christ. The new humanity aims to serve both the guilty and the hurting through reconciliation to God and to humanity. This new humanity works in the world, to bring about holistic change, under the guidance of Jesus Christ who is leader, shepherd, and judge. Under Christ’s supremacy, the church brings people into newness, continuing to proclaim that “The old things have gone away, and look, new things have arrived!” (2 Corinthians 5:17)

So, what do we do when theologians don’t live up to their theology? What do we do when it seems as if the old things have not, indeed, gone away? Are they hypocrites? Do we dismiss their quality work because of their personal missteps? Does grace abound? Check back in next week as I ask the question: “What do we do with quality theology from troubling theologians?”

 

10981652_10155323031025517_2162868663183938058_nby Shayne T. Petty

Shayne Thomas Petty is an emerging missiologist currently serving as Associate Pastor for Outreach & Discipleship at Potsdam Church of the Brethren in the Southern Ohio District. He is pursuing an M.Div. in Intercultural Ministry, Evangelism & Missional Leadership at Bethany Theological Seminary. Shayne holds a B.A. in Theatre Studies & Religion from Wright State University. He is extremely passionate about the ministry of the International Fellowship of Evangelical Students, and his involvement with them as a student leader, alumni volunteer, and ministry partner. A Charismatic Evangelical with ties to the Neo-Anabaptist and Hebrew Roots movements, Shayne sojourned with the United Methodist Church, Messianic Jews, Religious Society of Friends (Quakers), Brethren in Christ, and the Association fo Vineyard Churches before becoming a licensed minister in the Church of the Brethren. He currently resides in West Milton, OH with his wife, Erin, and their two cats.

  1. Mark Driscoll and Gerry Breshears, Doctrine: What Every Christian Should Believe (Wheaton, IL: Crossway, 2010). []
  2. See also: Acts 8-10, 16, 18-19., 22; Romans 6:3-4; Colossians 2:11-15; Titus 3:5; 1 Corinthians 12:1-14; 1 Peter 3:21. []
  3. John Howard Yoder, Body Politics: Five Practices of the Christian Community Before the Watching World (Scottsdale, PA: Herald Press, 2001), 30. []
  4. Russell Haitch, From Exorcism to Ecstasy: Eight Views of Baptism (Louisville, KY: Westminster John Knox Press, 2007), 28 []
  5. Haitch, From Exorcism to Ecstasy, 127 []
  6. Haitch, From Exorcism to Ecstasy, 35. []
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Anabaptists are hip!

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Anabaptist symbol

by Joshua Brockway

In my work for the Church of the Brethren I increasingly find myself involved in discussions about our relevance today. Sometimes this is cast in the frame of doing workshops on Brethren Heritage, and in others it is outlined precisely in terms of relevance.

Running in circles outside of the Church of the Brethren, it is clear that we do have something to offer the wider church as it lives into the crumbling of imperial Christianity- more often called Post-Christendom. This interest often comes in the form of seeking out Anabaptist traditions- groups whose very genesis came about in a simple act of adult baptism, an act of civil and ecclesial disobedience. Now centuries later, after derision and flat out persecution, these Anabaptist traditions are hip!

It is interesting, and worth discussion, that this surge in interest falls out in varying ways. Some use the name “Anabaptist” to talk of the whole diverse tradition past and present, while others choose a more nuanced form and  speak of themselves as Neo-Anabaptists. In many cases writers, including the likes of Harold Bender and Stuart Murray, have attempted to offer a kind of type for Anabaptism in order to get a handle on just what we mean by this name.

Coming from an historic tradition within Anabaptism I have found myself trying to draw lines that help make this small, yet complex, tradition intelligible. This is often complicated because the historic communities often fall into sectarian modes- playing name games with each other, working on insider topics, and occasionally dismissing those who are not “true Anabaptists.”

After many blog, face to face, and Facebook conversations I have finally (and tentatively) come to a helpful taxonomy for this rich matrix of Anabaptism- both of the neo and traditional varieties. What I offer here is by no means complete or comprehensive, but simply a frame within which we can understand just what we mean by Anabaptism. I argue below that the dividing line between Anabaptism and Neo-Anabaptism is to be found in the practice of baptism- that is, whether the community of referent baptizes believers or infants.

Any wisdom to this outline is due to the great conversation partners while any faults are, unintentionally, my own.

Anabaptist

Historically speaking, the Anabaptists first emerged in the early years of the Reformation. A group of Swiss, initially connected to Zwingli, they were  disenchanted with the steps of the reform to date. This group gathered together for the studying of scripture and constructed a short document outlining the central tenants to their way of life as Christians. The Schleitheim Confession, though the core values of this new group, should be set immediately within this group’s decision to baptize one another based on a conscious confession of faith. This act, and not so much the faith they professed, literally broke the law and imposed on them the name of Anabaptists- Re-Baptizers.

Though the Schleitheim Confession makes clear that Christians are not to take up arms for the state, soon after the tragedy of Munster challenged the assumption, both then and now, that Anabaptism is necessarily non-violent in posture. It was not until Menno Simons came along in the wake of armed Anabaptists that a peace testimony became part of the tradition. There, however, Simon’s emphasis on the earlier Schleitheim statements regarding violence was a posture of biblical pragmatism. Since their practice of a believer’s baptism already challenged both civic and ecclesial authorities, a “quiet in the land” posture of non-violent, non-resistance (based in part on Romans 13) was simply prudent for the survival of the group.

As with many groups, different forms of Anabaptism soon followed- even up through the 18th century. Some groups took on a more sectarian or withdrawn posture, such as the Hutterites and Amish. Still others emerged on their own, such as the Brethren (Schwarzenau Brethren) who merged their Pietist sensibilities with adult baptism.

In the 20th century, Harold Bender set out to outline just what this thing called Anabaptism looks like. His work on an “Anabaptist Vision” was clear for its day in that it offered some markers for this tradition. Most recently some have rightly dropped Bender’s vision for a more historically nuanced picture, preferring instead to talk of the many visions and forms within the wider umbrella of Anabaptism. Even the once dominant narrative of the Brethren as holding together the distinct tradition of Anabaptism and Pietism has been critiqued in favor of naming the many influences that merged into the Dunker tradition. There were just too many forms of Anabaptism to talk of it in any singular fashion. Often, then, efforts to distill the distinctive is a kind of argumentative task to speak internally to the tradition itself- saying what we should be about- and then to a wider audience- making the tradition applicable.

Modern Anabaptists

Most recently, this desire to articulate a clear vision for those inclined to Anabaptist thought has come by way of England. There, through a strong relationship with the Mennonite Mission Network, a group of British church leaders began collaborating in a loose network. Stuart Murray (Stuart Murray Williams) penned a summary of the network’s discussions that outlined their understanding of Anabaptism. That summary was published in the US under the title Naked Anabaptist. In that book, Murray is clear that Anabaptism, as they understand it, is a theological perspective in the light of Post-Christendom. In the decades following the ecumenical movement, the UK network is often at pains to say that affinity with these markers of Anabaptism need not institutionally convert others to the historic denominations. Rather, it is possible to be an Anglican Anabaptist, Presbyterian Anabaptist, or even a non-denominational Anabaptist.

In the United States, a similar movement of interest in Anabaptism has come by way of the prolific theologian Stanley Hauerwas. Hauewas’ articulation of Anabaptism is often not the product of historical research into the Anabaptists of the 15th century but is rather a working out of the theology of Mennonite theologian John Howard Yoder. Hauerwas often speaks of the rich formative culture of the church in a way that merges Yoder’s work with that of noted ethical philosopher Alisdair MacIntyre. Yoder, as a former student of Karl Barth, and Hauerwas as a part of the later Post-liberal discussions stand in stark contrast to the dominant narrative of Enlightenment Liberalism. In a way, like the UK Anabaptists, readers of Hauerwas often bring their understanding of Post-Liberalism ecclesiology to their own denominations.

What, then, is the difference between an Anabaptist and Neo-Anabaptist?

An impulse within Anabaptist circles is to talk of two groups- Traditional Anabaptists and Neo-Anabaptists. For me, this distinction feeds the sectarian bias of the historic denominations. I, myself, have been guilty of this at times when I have asked in polite conversation just what Hauerwas has to say about Anabaptism from his position as an Anglican. What possibly could he have to say about a way of life he writes about in abstraction without taking part in the existing, explicitly Anabaptist denominations?

As I interact with people who come to Anabaptist through a variety of ways and have formed their communities intentionally around the various forms of early Anabaptism, I find this distinction between Historical and Neo-Anabaptists unhelpful. Given the diversity within the history regarding forms of Anabaptism, it is simply too sectarian to say that anyone not a part of the main historical groups should be considered Neo-Anabaptist.

Instead, I want offer this brief taxonomy:

Anabaptists are groups of believers who share any of the markers of Anabaptist thought, and practice them within the context of a Believers’ Church structure (i.e. that baptism is a rite for those who have consciously confessed their faith and are baptized on the condition of this confession).

Neo-Anabaptists, then, are those groups or individuals who have found many of the ideas and practices of the Anabaptist tradition to speak relevantly to our context today, but bring this theology and practice into their existing denomination.

This distinction, based around the Believer’s Baptism, upholds the historic first rite of the tradition as the marker between the two. Hence, we can find persons, like Hauerwas or those of the UK Anabaptist Network, who continue to live and work within more magisterial traditions and not hold them outside the fold. For it is clearly a new phenomenon within wider Anabaptism to find such Anglican or Presbyterian Anabaptists. The ecumenical movement has opened the door to less sectarian forms and made it possible to even think that traditional Anabaptist thought could be at home within the very traditions that once persecuted these “Re-baptizers.”

For those of us in historic denominations within Anabaptism, wriers such as Hauerwas and Murray, to name just two, often help us to see parts of our heritage that we often overlook. This is especially the case for the Post-Liberalism of Hauerwas. It is important for those of us who resonate with Hauerwas, yet remain part of denominations like the Church of the Brethren and Mennonites- whose denominational life has come to adopt a decidedly liberal trajectory- to name just what we are claiming by calling ourselves “Neo-Anabaptists.” We are not working from the kind of ecumenical synthesis made possible in the 20th century, but are rather adopting a decidedly Post-liberal re-reading of our heritage. We should more appropriately identify ourselves as Post-liberal Anabaptists rather than muddy the waters with the name Neo-Anabaptists.

So what?

Some may think that such a distinction is mere hairsplitting. And I should confess that I hope this is not just an effort in theological abstraction. For example, many have observed that Greg Boyd’s congregation recently joined the Mennonite Church USA. I do not take this move to be a homecoming, or the movement of a Neo-Anabaptist group to becoming Anabaptist properly speaking. Instead, I think this was a move to draw together two Anabaptist groups, links that were once ideological and practical, and are now structural. Before that coming together, I would not have called Boyd a Neo-Anabaptist. Yet for the likes of Hauerwas, I think the distinction is necessary, if only to name the divergence around baptism. For it was the baptizing of believers and not infants that marked these groups in their day and context.

There are indeed a number of markers for Anabaptism that need further attention, such as a Post-Christendom ecclesiology, the centrality (or not) of a Peace witness in all its forms, and the importance of mutuality and simplicity. Still more work needs to be done in terms of Christology- especially given that many of the Anabaptist traditions have a Christ-centered ethic but do not have a explicit theology of the Incarnation and atonement. Nonetheless, we can see that the taxonomy begins to get at the current contexts of Anabaptist thought- a plurality of contexts not much different from the first centuries of the Reformation.

brockwayJoshua Brockway is director for spiritual life and discipleship for the Church of the Brethren. He serves as editor for this blog and book review editor of Brethren Life and Thought. His is currently writing a dissertation on the 5th century monk John Cassian. 

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Uncommon Engagement: Shalom-minded voting and civic involvement

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Photo by Keith Ivey via Flickr

By Katie and Parker Shaw Thompson 

As brand-new Iowa transplants with our first landline, we both have to admit to being a bit giddy at our new-found status as coveted “swing state voters,” who happily give our time and opinions to nearly every pollster who seeks us out. So, we should admit to a bit of bias toward civic engagement. However, we believe that bias to be soundly rooted in our understanding of the teachings of the New Testament and the witness of faith traditions like the Church of the Brethren. It is this understanding that compels us to push back on our fellow Iowan’s argument for a “virtuous abstinence” from the political process, in favor of an even-handed, if thorough, engagement more akin to Yoder’s call to bring a Biblical realism to the ballot box.

It is true that our nation is currently overrun with ugly political partisanship and disgusting abuses of power and wealth. Furthermore, neither of the two major party candidates can be said to be adherents to our understanding of a Brethren peace witness. However, in a world that is estranged from the perfection and wholeness of God, Christians must make choices everyday between the lesser of evils in an effort to bring peace to God’s creation and to live lives that are pleasing to God.

Furthermore, both Brethren and Mennonites, as members of churches with Anabaptist heritage, take the responsibility of community seriously. In our understanding, this responsibility extends beyond the walls of the church and into our neighborhoods. Just as it is the personal responsibility of a good church member to read and interpret the Bible for themselves within community and then to struggle with that community to come to the best understanding of how to follow Christ, so it is the personal responsibility of a Christian living within a democracy to digest the positions of candidates and to struggle with their neighbors on a local and national level to find the best way to govern our living in order to seek the justice and welfare of all citizens.

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Virtuous Abstinence: Radical withdrawal for the peace of this nation-state

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By Brian R. Gumm

As a Brethren sojourning with Mennonites at EMU in Harrisonburg, Virginia for the last four years, I’ve made many wonderful connections and friendships. As I went through my theological peacebuilding education, these friendships have often been fostered through deep conversations about any number of pressing theological, philosophical, and social issues. And for the past month or two, the persistent topic of conversation has been voting in national elections. One of my main conversation partners has been Ted Grimsrud, theology professor in EMU’s undergraduate Bible & Religion department. Ted has a series of three posts related to this, which I engaged through the comments section and as well as face-to-face conversations at a local pub. In an on-campus event recently I had the opportunity to condense some of my thoughts about a radical Christian stance toward voting in national elections, and I’m happy to share them here for Brethren consideration.

In a 1977 article in Sojourner’s, John Howard Yoder had this to say about the then-current context: “American political culture, a comparatively solid crust of common language and rules of thumb, floats on a moving magma of unresolved debate between two contradictory views of what the state is about.” In this article, entitled “The National Ritual: Biblical realism and the elections,” Yoder goes on to argue that we shouldn’t get ourselves too worked up about this system, or take it too seriously. But nonetheless this weak system is one that we can and perhaps should participate in.  He claims that:

[Voting] is one way, one of the weaker and vaguer ways, to speak truth to power. We may do well to support this channel with our low-key participation, since a regime where it functions is a lesser evil…than one where it does not, but our discharge of this civil duty will be more morally serious if we take it less seriously.

This position of Yoder’s I take to be the basic position taken by Ted in his arguments. And while I’m sympathetic to both, I want to sound a few cautions. I’ll preface these cautions with a quote by Yoder’s one-time colleague at Notre Dame, Alasdair MacIntyre, who made these comments in the run-up to the 2004 presidential election:

When offered a choice between two politically intolerable alternatives, it is important to choose neither. And when that choice is presented in rival arguments and debates that exclude from public consideration any other set of possibilities, it becomes a duty to withdraw from those arguments and debates, so as to resist the imposition of this false choice by those who have arrogated to themselves the power of framing the alternatives.

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