Forum: On being Mennonite Brethren

The question

In Church: An Insider’s Look at How We Do It (Baker, 2003), John Stackhouse wrote:

“Sociologists of North America religion tell us that we are moving into an era of ‘post-denominationalism.’ If that’s true, then I think that’s too bad. For we will be losing a lot of the color and vividness and spice and power of our denominational differences in favor of a few bland blends. What we need to leave behind is not denominations, but denominationalism: the complacent conceit that keeps us from learning from each other, from giving to each other what we can.”

Do you agree, or disagree? What constitutes, for you, the “spice and power” of the MB denomination?

The answers

An ethos of family

Brent Easey

Having recently spent some time learning about the MB heritage, I heartily agree with John Stackhouse. I attended this year’s New Pastors’ Orientation and came to understand that the MBs do not represent a school of thought, such as Reformed theology does; rather, the Mennonite Brethren represent an ethos.

The MB ethos is one that views Christianity as a family. Valuing and respecting the individual, the MBs have managed to resist the drift towards a rugged individualism that is very much a part of popular evangelicalism by insisting on a community hermeneutic in their approach to Scripture.

Concerned with confessional integrity, MBs nevertheless embrace the opportunity to discuss controversial issues, even ones that touch close to the heart of Anabaptism, seemingly accepting such discussions as a normal part of family life.

That may be why, when hearing Herb Kopp expound on some of the several articles that make up the MB Confession of Faith, I had no sense that I was being confronted dogmatically with an attitude of “this is what you should believe if you want to be one of us.” Rather, I was warmed by the impression that I was being affirmed as a member of the family already. Herb was simply introducing me to parts of the family I might not have known before, the better to appreciate it.

That “family feel” which is part and parcel of the MB ethos makes MBs inherently non-sectarian. We are sufficiently secure in our beliefs while at the same time holding them humbly. We can interact with people of other faiths without having to denigrate their beliefs or doubt our own. This MB ethos is what represents the “spice and power” of our denomination. It makes us uniquely prepared to live out our missional mindset in the postmodern age.

Brent Easey, who has ministered in another denomination, is now part-time associate pastor at Evergreen Heights Christian Fellowship, Simcoe, Ont. He also works at Wendy’s, where he is a crew leader.

From ethnicity to theology

Sherman Lau

I think there is some legitimacy to Stackhouse’s comment, especially in his view that “denominationalism” is associated with the undercurrent of a segregationist attitude. However, I think the era of post-denominationalism has more to do with the moral relativism, religious pluralism and individualism that is prominent in the North American prosperity-driven psyche, which has contributed to a “church shopping” mentality.

The reality is that most Christians do not identify themselves with their church’s denominational heritage. Rather, they identify with the local church they attend.

Also, I disagree with his comment that we will be left with “bland blends.” On the contrary, as Christians unify in their identity, the differences that once divided them are brought together to create a richer environment for developing their faith.

Rather than assuming that one denomination or one group has it right in their interpretation of God, we need to transcend this distortion and unite on a common ground while respecting each other’s distinctiveness. We may be pleasantly surprised how this may change the way we worship God.

For me, the “spice and power” of the Mennonite Brethren denomination lies in their 120 years of missionary work. As a result, we are able to worship in over 25 languages. The caution I must note, however, is that we are not worshipping together. Language and ethnicity still are cause for division.

This requires us to shift our view of the Mennonite Brethren identity from ethnicity to theology. As other ethnic groups join the Mennonite Brethren faith, it will not be skin colour or place of origin that will define one’s “Mennonitism.” Rather, it will be theological unity that binds us together. While this shift will be difficult for some, it is an undeniable reality that will shape the future of the Mennonite Brethren denomination.

Sherman Lau is a recent graduate of MB Biblical Seminary, Langley, B.C. and a member of North Langley MB Church. He expects to be involved in ministry in an MB church in the future.

Home base

Barbara Armstrong

I am Mennonite. I didn’t know there was an ethnic element to being Mennonite until I joined a Mennonite Brethren Church and started meeting people. I noticed a repetitiveness: Bargen – Berg – Epp – Enns – Neufeld. It wasn’t long before I also realized Bargen was related to Berg who was related to Epp, Enns and Neufeld.

I should refine the first statement to read, I am Mennonite Brethren, and despite my lack of ethnic connectedness, I am happy to be associated with, and committed to, the MB denomination.

I grew up Anglican, was baptized Southern Baptist, and have fellowshipped in another Baptist denomination. But when circumstances dictated a move, I again chose Mennonite Brethren. The moment I stepped through the doors, I was “back home.”

What constitutes the “spice and power” of the MB denomination for me? The “spice” is the history and stories of church founders, which have fascinated me from the start. I enjoy reading the obituaries in the MB Herald because of the rich stories and foundations of faith.

The “power” is the underpinning of the MB Conference and associated boards and ministries, which gives me confidence and security within the denomination. I appreciate having the conference as an umbrella and enjoy the community of having commonality with many other churches in B.C., Canada, and the world.

I learned a lot within the Anglican denomination. The Southern Baptist denomination enhanced and refined that knowledge, enabling me to have a personal relationship with Jesus Christ. I strongly approve of any move to interact with, and learn from, other Christian denominations, but Mennonite Brethren is my chosen home base. I wouldn’t want to give that up.

Barbara Armstrong is a member of Cedar Park MB Church, Delta, B.C., where she is involved in a variety of ways, including Sunday school and the care team. She is president of a Christian Toastmaster’s Club called Ambassadors.

Co-operation: the Spirit’s work

Paul Francis

I believe we are in the midst of a transition, from a denominationalism that kept the church from seeing itself as various parts of the one body of Christ, to a better understanding of the universal church.

In most Canadian cities, church leaders and congregations are praying and working together in unprecedented fashion. This is, in my observation, a work of the Holy Spirit we need to understand and appreciate. I do not see this co-operation as a danger or a threat to the particular theological emphasis denominations each bring but as an opportunity for a more complete appreciation and understanding of Christ’s body.

I do think that congregations will need to be more intentional in living out the values they espouse. People should be able to identify our Mennonite Brethren churches by the things we do and how we do them.

Are we intentional in our peacemaking in our churches, homes and neighbourhoods? Do we attempt to live out our faith in an interdependent way that reflects community? Are the bulk of our programs aimed at the world around us or at caring for ourselves? Are we involved in social justice issues and caring for the broken around us? I am confident that congregations whose identity is rooted in how they live out their life will not lose their “spice.”

By being intentional we will be less inclined to try and simply copy what is being done elsewhere, no matter how successful it appears. We will always be asking the question: are we faithful in being the part of the body God has created us to be?

Paul Francis is pastor of Gateway Community Church in Lower Sackville, Nova Scotia.

Eight components

John Redekop

Much depends on how one defines denominationalism. My Oxford Dictionary states it relates to the principles of a religious denomination. Given that definition, we should strengthen denominationalism. Any denomination worth its salt needs to clarify, emphasize and live according to its distinctives.

If, however, we assume a definition that places one’s denomination above the Kingdom of God, then we ought to repent and revise our priorities.

For me the “spice and power” of the MB denomination consists of eight components.

1. A high view of the Bible as the authoritative and infallible Word of God. Through the work of the Holy Spirit, it leads people to faith and a joyful life of fellowship with Jesus. The New Testament is given priority.
2. An understanding of Christian conversion as both event and process. If we stress only the event, then we risk continuing Christian immaturity. If we stress only process, we risk minimizing the cardinal doctrine of the atonement.
3. An emphasis on the biblical peace teaching as a way of life for all Christians. Jesus taught it to an audience that had no opportunity for military involvement. At issue is a distinctive ethic for all believers.
4. A strong emphasis on Christian discipleship, a “following of Jesus” that has a beginning, has depth, and is characterized by humility, trust and obedience.
5. An assumption that the church of Jesus Christ is a believers’ church, a covenant community of believers who have come to a living faith and who function as a separated people, a visible counterculture, in this fallen world.
6. An emphasis on Christian servanthood – in the home, the community, the church and the world.
7. An emphasis on the church as a missionary movement, an enterprise that addresses soul, body and mind.
8. An acknowledgement that all the components of our particular understanding of Christian truth exist in some other denominations, although in most cases not in this particular combination. Given that our understanding is incomplete, we ought always to be open to learn from other Christians.

Political scientist John Redekop has been active in the MB church for much of his life, including serving as conference moderator and as columnist for the MB Herald.

New glue

Dwayne Harms

Good news! Post-denominationalism doesn’t mean denominations are dead. It means they must reinvent themselves to be relevant to a changing culture.

This is not new for denominations. They have to do this for every generation. It’s just more urgently needed today.

Today’s generation simply doesn’t buy into denominational loyalty. The idea of “conventions,” “boards,” “policies” or “conferences” doesn’t light our fires either. Practically speaking, just saying the words leaves that same taste in the mouth as saying “bureaucracy.” Even the richness of our much-storied history doesn’t get many very interested.

Part of what turned people off denominations was the latter’s propensity to self-preservation. It seemed only natural for them to ask, “How can we perpetuate ourselves?” Wrong question! Denominations exist to serve their congregations. The better they understand that, the more useful they are.

Another thing that turned us away from denominations was that the glue holding us together isn’t the same as it used to be. The congregations of denominations used to share a doctrinal statement in common. Denominational distinctives simply meant the uniqueness of our beliefs. For us MBs it was things like pacifism and immersion.

But pacifism and immersion simply won’t hold people together. Not in this generation. The glue that holds denominations together is the same glue that holds congregations together – values and relationships.

One of the greatest blessings our congregation (Living Hope Church) enjoys from the MB conference is a couple of people: Ralph and Grace Gliege. We can’t remember his exact denominational title. We don’t understand very well the role he plays in the conference.

But we know their names, their friendship and their faithful Christ-like hearts well. Thanks to them we’re “glued” to our MB family!

Dwayne Harms is pastor of Living Hope Church, Saskatoon. Ralph Gliege’s exact denominational title is Director of Church Ministries (a.k.a. conference minister) of the Saskatchewan MB Conference.

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