For such a gift,
One would not think to pray;
Lesser joys we seek.
Yet He alone
Knows what we need
To make our lives complete.
For such a loss,
One could not think to bear;
Lesser woes we fear.
Yet He alone
Knows what we need
To turn our hearts to Him.
Friday, July 17, 2009
Tuesday, July 7, 2009
Review: Idelette
Idelette
Edner Gerstner
Idelette Stordeur lived in Strasbourg with her husband, Jean, and her two children, Charles and Judith. Having been banished from Geneva, John Calvin was the pastor of the Strasbourg church. He was with Idelette at Jean's bedside the night that Jean died.
Martin Bucer, who had originally persuaded the reformer to come to Strasbourg, believed that the widow Stordeur would make the perfect Madam John Calvin. Within a short time, both parties agreed.
For eight years, Idelette Calvin faithfully loved and served her husband. Together they returned to Geneva, where she happily lived in the shadow of the great reformer. She shared in the ridicule directed toward her husband by the ungodly, and she shared in ministering to the sheep. With complete selflessness, Madam Calvin spent her time helping her husband accomplish his work. Even in her painful and early death, her desire was to please him by dying well.
After her death, Calvin wrote the following to his friend Pierre Viret: "My sorrow is no common one. I have lost the excellent companion of my life, who, if misfortune had come upon us, would have gladly shared with me, not merely exile in wretchedness, but death itself.... She has always been a faithful helper in my work. Never have I suffered the least hindrance from her."
Idelette is a biographical novel based upon a true story. I am not qualified to fully judge its accuracy. From the dedication, it is evident that the author made accuracy a goal: "To my husband, a professor of church history, without whose help this novel would have been much more interesting, but far less accurate."
Readers interested in reformation history would enjoy this book, as would anyone who enjoys a good novel. I rarely take the time to read fiction, but I could not put this short (160 pgs.) book down. I benefitted from reading it, and so I recommend it to you.
Martin Bucer, who had originally persuaded the reformer to come to Strasbourg, believed that the widow Stordeur would make the perfect Madam John Calvin. Within a short time, both parties agreed.
For eight years, Idelette Calvin faithfully loved and served her husband. Together they returned to Geneva, where she happily lived in the shadow of the great reformer. She shared in the ridicule directed toward her husband by the ungodly, and she shared in ministering to the sheep. With complete selflessness, Madam Calvin spent her time helping her husband accomplish his work. Even in her painful and early death, her desire was to please him by dying well.
After her death, Calvin wrote the following to his friend Pierre Viret: "My sorrow is no common one. I have lost the excellent companion of my life, who, if misfortune had come upon us, would have gladly shared with me, not merely exile in wretchedness, but death itself.... She has always been a faithful helper in my work. Never have I suffered the least hindrance from her."
Idelette is a biographical novel based upon a true story. I am not qualified to fully judge its accuracy. From the dedication, it is evident that the author made accuracy a goal: "To my husband, a professor of church history, without whose help this novel would have been much more interesting, but far less accurate."
Readers interested in reformation history would enjoy this book, as would anyone who enjoys a good novel. I rarely take the time to read fiction, but I could not put this short (160 pgs.) book down. I benefitted from reading it, and so I recommend it to you.
Wednesday, July 1, 2009
A Ministry Opportunity from Brian Hedges
In August of this year, Ben Seal and I will travel to South Africa to spend a week serving the faculty, staff, and students of Back to the Bible Training College in Barberton. This will be Ben's second trip to the college, and my fourth. We will spend the week preaching, lecturing, and training students. My focus will be on expository preaching and leadership development. Ben will be teaching through John Piper's book Desiring God.
Our travel and lodging costs will be covered in full by our sending church. But a crucial part of our ministry to the college is providing books for the students. This is where you can help. I would like to purchase 105 ESV Study Bibles, 85 copies each of the New Bible Commentary and New Bible Dictionary (because some of the students already have these), and 120 copies of a good book on preaching. We can purchase these books from a bookstore in South Africa and have them shipped directly to the college. But it is expensive. To do all of this will cost approximately $15,000.
If you or your church would like to help, please send your donation to the following address, with "Books for Africa" written on the memo line of your check:
Fulkerson Park Baptist Church
c/o Brian Hedges
1234 Fulkerson St
Niles, MI 49120
Every dollar you send will be used for the purchase and shipping of books. I can think of few ways to put your resources for missions to better use. These books will equip future pastors and leaders in Africa with the tools they need to preach and teach God's word. Most of these students have very few books in their libraries - perhaps a used Bible and one or two other books. To equip them with these kinds of study tools is a wonderful investment. So, I hope you'll join in!
Brian G. Hedges
http://www.fulkersonpark.com/
http://www.meretheology.blogspot.com/
Friday, June 26, 2009
Book Giveaway Winner
The winner of the June book giveaway is Kim from Hiraeth. I'll be mailing a copy of John Piper's book, Finally Alive, to her today. Thanks to each of you who entered.
Lord willing, there will be some more books to give away soon. Until then, you won't hear much from me. I'm planning to spend more time reading and less time yapping. I'm also spending more time with the little ones.
Thanks for reading!
Lord willing, there will be some more books to give away soon. Until then, you won't hear much from me. I'm planning to spend more time reading and less time yapping. I'm also spending more time with the little ones.
Thanks for reading!
Tuesday, June 16, 2009
Review: The Piety of John Calvin
The Piety of John Calvin: A Collection of His Spiritual Prose, Poems, and Hymns
Ford Lewis Battles
P&R Publishing
During his life, John Calvin was ridiculed, slandered, and hated by those who misunderstood him. After 500 years, not much has changed. He is often thought of as no more than a cold and unaffectionate theologian. The goal of The Piety of John Calvin is to give readers a glimpse of the true Calvin—a man who was much different than his caricature.
As the title says, The Piety of John Calvin is “a collection of his spiritual prose, poems, and hymns.” Other than the preface and a lengthy introduction, the author lets the reformer speak for himself.
Chapter one, “The Spiritual Pilgrimage of Calvin,” is an autobiographical piece taken from the introduction to Calvin’s commentary on the Psalms. The Psalter, to Calvin, was a special book. “As each man best advances in understanding it, he will attain a good part of heavenly doctrine.” Calvin's story is interesting, encouraging, and edifying.
The next three chapters are portions from the Institutes: “The Kernel of Calvin’s Faith,” “Calvin on the Christian Life,” and “Calvin on Prayer.” These writings reveal Calvin the pastor. Far from being interested in theology as an end in itself, he viewed theology as a means to rightly living the Christian life. “No doctrine of tongue the gospel is, but of life itself.” "On the Christian Life," is the longest chapter, and is worth the price of the book.
Calvin was a man of prayer, and he believed it to be one of the greatest blessings and responsibilities of a believer. “As children fly to the protection of their parents, He bids us, urges us to seek in Him our every need.” Chapter 4, “Calvin on Prayer,” is Calvin’s exposition of the Lord’s Prayer. Chapter 5 is composed of many of the prayers he used in worship. There are prayers for Sunday, Wednesday, workdays, and any other occasion.
For the reader who loves hymns and music, there is a chapter of “Metrical Psalms Translated by Calvin.” Not only are the Psalms arranged for music, but the notes are even included in the book. The book concludes with prose-poems adapted from Calvin’s works and an epilogue: “Calvin on Christ and the Church.”
For those not interested in John Calvin the man, the writings in The Piety serve their original purpose: to direct the reader’s attention to the Lord. The book makes the perfect devotional, music and all. But the reader will also come away with a better grasp of the reformer from Geneva—a man full of devotion and love for God.
The author, Ford Lewis Battles, is considered one of the great Calvin scholars. He spent years translating much of Calvin’s work, including an edition of the Institutes. One of his lifetime goals “was to balance the systematic strain of Calvin with the poetic strain.” He achieved that in this book, which I highly recommend. It is one that you’ll keep.
“Here is a treasure. With impeccable scholarship and insight, Battles picks out products of Calvin’s pen that take us closest to his heart....What a godly man! And what a wonderful book!”—J.I. Packer.
Ford Lewis Battles
P&R Publishing
During his life, John Calvin was ridiculed, slandered, and hated by those who misunderstood him. After 500 years, not much has changed. He is often thought of as no more than a cold and unaffectionate theologian. The goal of The Piety of John Calvin is to give readers a glimpse of the true Calvin—a man who was much different than his caricature.
As the title says, The Piety of John Calvin is “a collection of his spiritual prose, poems, and hymns.” Other than the preface and a lengthy introduction, the author lets the reformer speak for himself.
Chapter one, “The Spiritual Pilgrimage of Calvin,” is an autobiographical piece taken from the introduction to Calvin’s commentary on the Psalms. The Psalter, to Calvin, was a special book. “As each man best advances in understanding it, he will attain a good part of heavenly doctrine.” Calvin's story is interesting, encouraging, and edifying.
The next three chapters are portions from the Institutes: “The Kernel of Calvin’s Faith,” “Calvin on the Christian Life,” and “Calvin on Prayer.” These writings reveal Calvin the pastor. Far from being interested in theology as an end in itself, he viewed theology as a means to rightly living the Christian life. “No doctrine of tongue the gospel is, but of life itself.” "On the Christian Life," is the longest chapter, and is worth the price of the book.
Calvin was a man of prayer, and he believed it to be one of the greatest blessings and responsibilities of a believer. “As children fly to the protection of their parents, He bids us, urges us to seek in Him our every need.” Chapter 4, “Calvin on Prayer,” is Calvin’s exposition of the Lord’s Prayer. Chapter 5 is composed of many of the prayers he used in worship. There are prayers for Sunday, Wednesday, workdays, and any other occasion.
For the reader who loves hymns and music, there is a chapter of “Metrical Psalms Translated by Calvin.” Not only are the Psalms arranged for music, but the notes are even included in the book. The book concludes with prose-poems adapted from Calvin’s works and an epilogue: “Calvin on Christ and the Church.”
For those not interested in John Calvin the man, the writings in The Piety serve their original purpose: to direct the reader’s attention to the Lord. The book makes the perfect devotional, music and all. But the reader will also come away with a better grasp of the reformer from Geneva—a man full of devotion and love for God.
The author, Ford Lewis Battles, is considered one of the great Calvin scholars. He spent years translating much of Calvin’s work, including an edition of the Institutes. One of his lifetime goals “was to balance the systematic strain of Calvin with the poetic strain.” He achieved that in this book, which I highly recommend. It is one that you’ll keep.
“Here is a treasure. With impeccable scholarship and insight, Battles picks out products of Calvin’s pen that take us closest to his heart....What a godly man! And what a wonderful book!”—J.I. Packer.
Friday, June 12, 2009
Interview with Matt Plett, Part 3: Closing Thoughts on Mennonites
6. Are there any common misconceptions that you would like to clear up?
Misconceptions that others have about Mennonites? Or misconceptions Mennonites have about themselves?
For non-Mennonites, I would like to reiterate that the word “Mennonite” is not synonymous with dress codes, rules, buggies, and the like. Many of us are mainstream evangelical Christians that share a heritage in the Reformation, in all Five Solas, and so forth. Further, where we live it is common to identify Mennonites by Low-German last names (Plett, Reimer, Penner, Barkman, Funk, Giesbrecht, etc.). While these are all easily recognizable “Mennonite last names”, it is ironic that today we are known by our last names when we have a heritage as a believers church! Because the Mennonites endured so much persecution, it was common for them to become inward looking, and over time “Mennonite” has come to be a culture (we are generally from either a Flemish/Low German culture; or from a Swiss culture originally) as much as a church tradition. This has strengths and weaknesses.
Among Mennonites, especially liberal Mennonites, it is becoming increasingly vogue to distance ourselves from the Reformation. One recent trend has been to label ourselves as neither Protestant nor Catholic. From a historical perspective, I find this silly. (Read more here.) Many of the liberal neo-Anabaptists I’ve talked with have never even read Menno Simons. That says a lot to me!
The early Anabaptists like Menno Simons were more Protestant than the other Reformers in many key areas as I’ve already mentioned (baptism, the state-church, etc.). Others, like Balthasar Hubmaier, were among the very first voices calling for sola Scriptura. Sure, we’ve had our radicals, mystics, heretics, and liberals, as have all other traditions. Perhaps for this reason I prefer to use the word Mennonite to Anabaptist, as “Mennonite” aligns me with Menno Simons and distances me from the mystics and the unorthodox.
7. Any closing thoughts?
This has been good for me! When I see where many of the liberal mainline Mennonites are heading, I sometimes am embarrassed by, and despair of, the name Mennonite. Whenever I go back and read Menno Simons, however, I am happy to proudly wear the label. I’ll leave you with a few excerpts from his Complete Writings:
"We certainly hope no one of a rational mind will be so foolish a man as to deny that the whole Scriptures, both the Old and New Testament, were written for our instruction, admonition, and correction, and that they are the true scepter and rule by which the Lord's kingdom, house, church, and congregation must be ruled and governed. Everything contrary to Scripture, therefore, whether it be in doctrines, beliefs, sacraments, worship, or life, should be measured by this infallible rule and demolished by this just and divine scepter, and destroyed without any respect of persons.” (p.160)
“But that he appeals to Tertullian, Cyprian, Origen and Augustine, my reply is, first, if these writers can support their teaching with the Word and command of God, we will admit that they are right. If not, then it is a doctrine of men and accursed according to the Scriptures (Gal.1:8)” (p.49)
“Behold, worthy reader, all those who sincerely believe in this glorious love of God, this abundant, great blessing of grace in Christ Jesus, manifested toward us, are progressively renewed through such faith; their hearts are flooded with joy and peace; they break forth with joyful hearts in all manner of thanksgiving; they praise and glorify God with all their hearts because they with a certainty of mind have grasped it in the spirit, have believed and known that the Father loved us so that He gave us poor, wretched sinners His own and eternal Son with all His merits as a gift, and eternal salvation. As Paul says, The grace and love of God, our Saviour, appeared, not on account of the works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life. Titus 3:7.” (p.144-145)
“You see, dear sirs, friends, and brethren, they who believe this are those of whom the Scriptures say, to them he gave the power to become the sons of God, even to them that believe on his name, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. These are they who are justified by faith and have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and all this, as Paul says, of grace and love. All have sinned and come short of the glory of God, being justified freely by His grace through redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith. There is none that can glory in himself touching this faith, for it is the gift of God. All who receive it from God receive a tree loaded with all manner of good and delicious fruit. Happy is he to whom God gives this gift, for it is more precious than gold, silver, or precious stones. Nothing can be compared with it. He that receives it receives Christ Jesus, forgiveness of sins, a new mind, and eternal life.” (p.116)
“For true evangelical faith...cannot lay dormant; but manifests itself in all righteousness and works of love; it...clothes the naked; feeds the hungry; consoles the afflicted; shelters the miserable; aids and consoles all the oppressed; returns good for evil; serves those that injure it; prays for those that persecute it." – Menno Simons, Why I Do Not Cease Teaching and Writing
Misconceptions that others have about Mennonites? Or misconceptions Mennonites have about themselves?
For non-Mennonites, I would like to reiterate that the word “Mennonite” is not synonymous with dress codes, rules, buggies, and the like. Many of us are mainstream evangelical Christians that share a heritage in the Reformation, in all Five Solas, and so forth. Further, where we live it is common to identify Mennonites by Low-German last names (Plett, Reimer, Penner, Barkman, Funk, Giesbrecht, etc.). While these are all easily recognizable “Mennonite last names”, it is ironic that today we are known by our last names when we have a heritage as a believers church! Because the Mennonites endured so much persecution, it was common for them to become inward looking, and over time “Mennonite” has come to be a culture (we are generally from either a Flemish/Low German culture; or from a Swiss culture originally) as much as a church tradition. This has strengths and weaknesses.
Among Mennonites, especially liberal Mennonites, it is becoming increasingly vogue to distance ourselves from the Reformation. One recent trend has been to label ourselves as neither Protestant nor Catholic. From a historical perspective, I find this silly. (Read more here.) Many of the liberal neo-Anabaptists I’ve talked with have never even read Menno Simons. That says a lot to me!
The early Anabaptists like Menno Simons were more Protestant than the other Reformers in many key areas as I’ve already mentioned (baptism, the state-church, etc.). Others, like Balthasar Hubmaier, were among the very first voices calling for sola Scriptura. Sure, we’ve had our radicals, mystics, heretics, and liberals, as have all other traditions. Perhaps for this reason I prefer to use the word Mennonite to Anabaptist, as “Mennonite” aligns me with Menno Simons and distances me from the mystics and the unorthodox.
7. Any closing thoughts?
This has been good for me! When I see where many of the liberal mainline Mennonites are heading, I sometimes am embarrassed by, and despair of, the name Mennonite. Whenever I go back and read Menno Simons, however, I am happy to proudly wear the label. I’ll leave you with a few excerpts from his Complete Writings:
"We certainly hope no one of a rational mind will be so foolish a man as to deny that the whole Scriptures, both the Old and New Testament, were written for our instruction, admonition, and correction, and that they are the true scepter and rule by which the Lord's kingdom, house, church, and congregation must be ruled and governed. Everything contrary to Scripture, therefore, whether it be in doctrines, beliefs, sacraments, worship, or life, should be measured by this infallible rule and demolished by this just and divine scepter, and destroyed without any respect of persons.” (p.160)
“But that he appeals to Tertullian, Cyprian, Origen and Augustine, my reply is, first, if these writers can support their teaching with the Word and command of God, we will admit that they are right. If not, then it is a doctrine of men and accursed according to the Scriptures (Gal.1:8)” (p.49)“Behold, worthy reader, all those who sincerely believe in this glorious love of God, this abundant, great blessing of grace in Christ Jesus, manifested toward us, are progressively renewed through such faith; their hearts are flooded with joy and peace; they break forth with joyful hearts in all manner of thanksgiving; they praise and glorify God with all their hearts because they with a certainty of mind have grasped it in the spirit, have believed and known that the Father loved us so that He gave us poor, wretched sinners His own and eternal Son with all His merits as a gift, and eternal salvation. As Paul says, The grace and love of God, our Saviour, appeared, not on account of the works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life. Titus 3:7.” (p.144-145)
“You see, dear sirs, friends, and brethren, they who believe this are those of whom the Scriptures say, to them he gave the power to become the sons of God, even to them that believe on his name, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. These are they who are justified by faith and have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; and all this, as Paul says, of grace and love. All have sinned and come short of the glory of God, being justified freely by His grace through redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith. There is none that can glory in himself touching this faith, for it is the gift of God. All who receive it from God receive a tree loaded with all manner of good and delicious fruit. Happy is he to whom God gives this gift, for it is more precious than gold, silver, or precious stones. Nothing can be compared with it. He that receives it receives Christ Jesus, forgiveness of sins, a new mind, and eternal life.” (p.116)
“For true evangelical faith...cannot lay dormant; but manifests itself in all righteousness and works of love; it...clothes the naked; feeds the hungry; consoles the afflicted; shelters the miserable; aids and consoles all the oppressed; returns good for evil; serves those that injure it; prays for those that persecute it." – Menno Simons, Why I Do Not Cease Teaching and Writing
Thursday, June 11, 2009
Interview with Matt Plett, Part 2: Mennonite Doctrine and Practice
4. What are some doctrinal distinctives of the Mennonites?
Most obvious, of course, would be our peace position. This is almost universal among Mennonites (whether liberal, conservative, or fundamentalist/legalistic). The reason my strain of Mennonites came to Canada was because the Canadian government gave us the freedom to not be drafted into military service. Service in the police force, the justice system, and higher (provincial or federal) political office is quite strongly discouraged. Service on town council or municipal government is fairly common, as these levels of government don’t legislate. Mennonites have historically emphasized that we belong to the kingdom of God, and therefore don’t see it wise to become too involved in the affairs of the kingdom of the world.
Perhaps related to this is our position on swearing oaths. In Canada, we have the freedom to affirm rather than swear an oath in court.
While those last two distinctives make us somewhat unique in the wider evangelical world, Mennonites are actually pioneers in two major areas that many evangelicals take for granted today.
The first is separation of church and state. Menno Simons and other Anabaptists went further than the magisterial Reformers did when it came to the church. We were known as part of the “Radical Reformation” largely because we went further than many others during the Reformation. The Mennonites saw the church as being a group separate from the state and from the world. It was for believers. While many Anabaptists/Mennonites were persecuted not only by the Catholic Church but also by some of the other Reformers for this position, today it is merely assumed by most evangelicals.
The second distinctive is related to the first – believer’s baptism. This is the point over which the Mennonites were originally called Anabaptists (“re-baptizers”). The early Anabaptists were among the first and fiercest proponents of sola Scriptura, and as such saw no biblical warrant for paedobaptism. One of the first defining moments for the early Anabaptists was January 21, 1525 when Conrad Grebel, George Blaurock, and Felix Manz repudiated their infant baptism and re-baptized each other upon their profession of faith.
Many of our Reformed, Presbyterian, and Lutheran brothers continue to baptize their babies, but for those of us who don’t, the practice of being baptized upon profession of faith is originally an Anabaptist/Mennonite distinctive. The practice spread to current-day Baptists through John Smyth’s contact with early Mennonite leaders.
5. How about distinctives in practice?
I already touched on baptism, but related to that are other ordinances. Here again we see variation among Mennonite denominations, but in my own tradition, we celebrate communion three times a year in a separate evening service. In addition to the bread and the cup, we celebrate foot-washing. Brothers wash the feet of brothers, and sisters the feet of sisters. This has always been a special practice for me. I love the way that it fosters humility, an attitude of service, and a special kinship with those whose feet we have washed.
Another practice that is perhaps somewhat unique is our plural lay-ministry. We select ministers and pastors from within the church body. My local church has never hired an outside pastor; all have come from within. In the 90 years that our church has existed, we have only had four pastors! Some may see this as boring or stagnant, but I see it as a sign of stability. We also have a ministerial of several ministers and deacons who all provide leadership. Currently, we have 6 ministers who preach on a rotating basis. The only ministerial members who are on staff are the head pastor and the youth pastor.
Additionally, there is a strong emphasis among Mennonites on living a Christ-like lifestyle. Menno Simons agreed with Luther and Calvin on justification by faith alone, but was perhaps a little more prone to emphasizing the other side of the coin – “faith without works is dead”. One Low German saying that has been popular among Mennonites is translated “when a man is converted, even his cows should notice”. In other words, while being “in Christ” is by grace alone, the necessary result of that grace is a change in lifestyle. Perhaps part of my affinity for Calvinism came as a result of me starting to understand the Calvinistic view of repentance and sanctification. There’s no such thing as having Jesus as saviour and not as Lord.
I think this is where modern day evangelicalism has sadly gone astray. We have people claiming to be “born again” that have never truly repented, never turned from sin, care little for sanctification, and have a faulty view of eternal security. This shows itself every time we see statistics that suggest that Christians live just like the rest of the world. I interpret that data to say that there are many unregenerate, unconverted people who claim to be “born again” but are not.
To be continued...
Most obvious, of course, would be our peace position. This is almost universal among Mennonites (whether liberal, conservative, or fundamentalist/legalistic). The reason my strain of Mennonites came to Canada was because the Canadian government gave us the freedom to not be drafted into military service. Service in the police force, the justice system, and higher (provincial or federal) political office is quite strongly discouraged. Service on town council or municipal government is fairly common, as these levels of government don’t legislate. Mennonites have historically emphasized that we belong to the kingdom of God, and therefore don’t see it wise to become too involved in the affairs of the kingdom of the world.
Perhaps related to this is our position on swearing oaths. In Canada, we have the freedom to affirm rather than swear an oath in court.
While those last two distinctives make us somewhat unique in the wider evangelical world, Mennonites are actually pioneers in two major areas that many evangelicals take for granted today.
The first is separation of church and state. Menno Simons and other Anabaptists went further than the magisterial Reformers did when it came to the church. We were known as part of the “Radical Reformation” largely because we went further than many others during the Reformation. The Mennonites saw the church as being a group separate from the state and from the world. It was for believers. While many Anabaptists/Mennonites were persecuted not only by the Catholic Church but also by some of the other Reformers for this position, today it is merely assumed by most evangelicals.
The second distinctive is related to the first – believer’s baptism. This is the point over which the Mennonites were originally called Anabaptists (“re-baptizers”). The early Anabaptists were among the first and fiercest proponents of sola Scriptura, and as such saw no biblical warrant for paedobaptism. One of the first defining moments for the early Anabaptists was January 21, 1525 when Conrad Grebel, George Blaurock, and Felix Manz repudiated their infant baptism and re-baptized each other upon their profession of faith.
Many of our Reformed, Presbyterian, and Lutheran brothers continue to baptize their babies, but for those of us who don’t, the practice of being baptized upon profession of faith is originally an Anabaptist/Mennonite distinctive. The practice spread to current-day Baptists through John Smyth’s contact with early Mennonite leaders.
5. How about distinctives in practice?
I already touched on baptism, but related to that are other ordinances. Here again we see variation among Mennonite denominations, but in my own tradition, we celebrate communion three times a year in a separate evening service. In addition to the bread and the cup, we celebrate foot-washing. Brothers wash the feet of brothers, and sisters the feet of sisters. This has always been a special practice for me. I love the way that it fosters humility, an attitude of service, and a special kinship with those whose feet we have washed.
Another practice that is perhaps somewhat unique is our plural lay-ministry. We select ministers and pastors from within the church body. My local church has never hired an outside pastor; all have come from within. In the 90 years that our church has existed, we have only had four pastors! Some may see this as boring or stagnant, but I see it as a sign of stability. We also have a ministerial of several ministers and deacons who all provide leadership. Currently, we have 6 ministers who preach on a rotating basis. The only ministerial members who are on staff are the head pastor and the youth pastor.
Additionally, there is a strong emphasis among Mennonites on living a Christ-like lifestyle. Menno Simons agreed with Luther and Calvin on justification by faith alone, but was perhaps a little more prone to emphasizing the other side of the coin – “faith without works is dead”. One Low German saying that has been popular among Mennonites is translated “when a man is converted, even his cows should notice”. In other words, while being “in Christ” is by grace alone, the necessary result of that grace is a change in lifestyle. Perhaps part of my affinity for Calvinism came as a result of me starting to understand the Calvinistic view of repentance and sanctification. There’s no such thing as having Jesus as saviour and not as Lord.
I think this is where modern day evangelicalism has sadly gone astray. We have people claiming to be “born again” that have never truly repented, never turned from sin, care little for sanctification, and have a faulty view of eternal security. This shows itself every time we see statistics that suggest that Christians live just like the rest of the world. I interpret that data to say that there are many unregenerate, unconverted people who claim to be “born again” but are not.
To be continued...
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