The Naked Anabaptist.

Book Review.
Stuart, Murray. The Naked Anabaptist. The bare essentials of a radical faith. Herald Press. 2010.
S.M.- chair of Anabaptist Network, founded in the early 1990s. A trainer and consultant in church planting. Has a PhD in Anabaptist hermeneutics. Lives in Bristol, England.
Comment. Henry
My heritage is Anabaptist. I have memories of Anabaptist traditions as they were practiced in the Mennonite church where I grew up. My older brother was a ‘conscientious objector’ and did his non-military service in government approved, home projects. This reflected the pacifist position of the church. Having said all that, if I was on trial in a court of law for being an Anabaptist, I am not sure that I would be proven guilty. This is the first book I have read on the topic. I found it most interesting, especially since it was written by a ‘Brit”. I will be watching for other resources on the topic.
“The church militant and triumphant has become an artifact of history.” George A. Boyd (foreword). This book is written for those who have Anabaptist traditions that are in conflict with their Anabaptist heritage.
In recent years there has been an increasing interest in the uncovering of Anabaptist beliefs. “Emergent represents a rediscovery of the Anabaptist spirit.” Brian McLaren. Church history refers to the Anabaptists as a “third way” (27), neither Catholic nor Protestant. Anabaptists were pioneers of “restorative justice” (28) and victim-offender reconciliation programs. The “story of Munster” (32) is an example of extreme Anabaptism. Some describe Anabaptism as a sixteenth century movement that is equivalent to today’s emergent church movement. The label, Anabaptist (rebaptizer), was given to the group by those who claimed that rebaptism violated an ancient law and this violation demanded the death penalty. Anabaptists did not accept infant baptism since it was not, in their view, a biblical teaching. Believer’s baptism was their view. There were further significant implications (interpretations). “Believers baptism meant believers church, not a territorial church, entered by choice, not birth; requiring active participation, not just attendance. Discipleship was expected of all believers.” (37) These were radical ideas in the church environment of the sixteenth century. Becoming ‘separatists’, was one option for Anabaptists who wanted to escape persecution. These were labelled “the quiet in the land”. (39) This explains why some Anabaptist groups are still pursuing that life style in North America, e.g. Amish and Hutterites. One of the distinguishing characteristics of some of the Anabaptists was their pacifism.
Some members of the Anabaptist Network in Britain and Ireland have come up with “seven core convictions” (45-46) that explain the essence of Anabaptism. Summarized briefly they focus on “Jesus as our example, teacher, friend, redeemer, and Lord. He is the focal point of God’s revelation. Christendom seriously distorted the gospel and marginalized Jesus. Church has too often been associated with status, wealth, and force (authority), rather than good news to the needy. Churches should be committed communities of discipleship and mission. Spirituality and economics are interconnected, i.e. live simply, share generously, care for creation, work for justice. Peace is at the heart of the gospel.” (45-46) these ‘convictions’ become chapter topics in the rest of the book.
When Christendom was established (Constantine), following Jesus took on an institutional direction. “His teaching, which had been challenging enough for a powerless, marginal community, seemed utterly inapplicable for Christians assuming responsibility for an empire.” (53) Teachings of Jesus such as the Sermon on the Mount were “reappraised, neutered, and domesticated”. (54) His teachings were being honoured but ignored. (Sounds familiar?) Romans made the cross into a military standard.
When Christendom began to crumble, even the Reformers had what Anabaptists considered an unbalanced view regarding the birth, death, and resurrection of Christ compared to his life and teaching. Their Christocentric position placed them in conflict with Catholics and Reformers alike. Following Christ was a matter of the practice of authentic discipleship. “Evangelism is- telling the story of Jesus and letting Him speak for Himself.” (60) Then hearers will become followers. Biblical interpretation should happen within the congregations of the community of faith and be accommodated by “interactive preaching and dwelling in the Word”. (67) This interpretation should always be Jesus-centered.
For Christians in our Post-Christendom culture, the dissident Anabaptist movement of Christendom has become a valuable resource. It is a help in the transitioning into Post-Christendom and knowing what needs to change and what needs to stay the same. This requires an understanding of Christendom and how missions was accomplished. At times it was propagated by missionaries and military might under the banner of the cross. E.g. the Crusades. As the song says, “Tis a royal banner – Marching on. To shift from Christendom to Post-Christendom involves “seven transitions”. (78) The Anabaptist movement could serve as a blueprint for this shift.
Some of the inner workings of the Anabaptist churches are examined. They had a handle on “belonging, believing and behaving”. (101) they practiced “mutual accountability”. (103) Their leadership was multi-voiced, “consultative leadership”. (105) The church community should be enriched by the diversity of young and old, men and women, etc. They had a radical view on the ownership of private property. Not many were able to conform to common ownership but rather they practised “mutual aid”. (121) Creation care was more implied than practiced. Pacifism and the Anabaptist interpretation of non-violence were not tolerated by church and civil authorities. It was Augustine that developed the doctrine of ‘just war’ which gave rise to such things as the Crusades, etc. and out of this thinking came “the myth of redemptive violence”. (131)
Anabaptism has been interpreted in many different ways. E.g. Mennonite, Hutterite, and Amish communities. It was a by-product of the Protestant Reformation and the subsequent Counter Reformation. Various forms of Anabaptism developed in Switzerland, South Germany, Austria, North Germany, and the Netherlands. Persecution drove the Anabaptists to Eastern Europe and eventually to North and South America.
Some of the ‘short-comings’ of Anabaptism are presented. They exist at differing levels and include things such as, “legalism, selectivity, intellectualism/anti-intellectualism, divisiveness, separatism, quietism, and inertia”. (162-165) Nevertheless, Anabaptism has been a source of great inspiration in recent years being affirmed by the likes of Brian McLaren, Tom Sine, and Gregory Boyd. “Discipleship is at the heart of Anabaptism.” (169) It remains a developing radical faith.
henrydirksen.blogspot.com

Amazed By The Power Of God.

Book Review.
DeCenso, Frank Jr. Amazed By The Power Of God. Destiny Image Pub. Inc. 2009.
Comment. Henry.
The contents of this book represent the position of charismatics and a very strong focus on charismatic gifts. My own response to that position would be ‘seek not, forbid not’, a position that would not impress any serious charismatic. As a type of disclaimer I have to say I have had no experience that would even remotely fit into this record of amazing experiences.
Frank has compiled the writings of thirteen ‘heavy-weight’ (my adjective) charismatic leaders. Bill Johnson, Randy Clark, Carol Wimber, and Bobby Conner, are some these writers. They tell of their experiences that amazed them when the power of God was demonstrated in the lives of people with specific personal needs. Common to the experiences of all the ‘contributors’ is the baptism of the Holy Spirit and the exercise of charismatic spiritual gifts, i.e. healing, tongues, miracles, signs, and wonders, words of knowledge and prophecy, etc. The gifts are always listed in that order suggesting some type of priority. In the majority of cases the ‘contributors’ have had some kind of global ministry.
The prioritizing of spiritual gifts seems to be one way in which evangelicals demonstrate their distinctiveness. This is certainly true of these writers. I have a problem with this focus on distinctiveness when those who are ‘different’ (deficient of certain gifts and demonstrations) are portrayed in some way as ‘have-nots’.
henrydirksen.blogspot.com

Solitude

Kull, Robert. Solitude. Seeking wisdom in extremes. New World Library. 2008.
R.K.- has spent years wandering in North and South America. Began undergraduate studies at age 40 and holds a PhD from U.B.C.
Comment. Henry.
What I have read about solitude has primarily been in the writings of Catholic writers and has usually been associated with some form of monastic living. Even though I found this book in the ‘religion’ section of the library it takes a totally different approach to solitude.
Bob grew up in Ventura, California. His father was an evangelical, fundamentalist Baptist. His mother did not share her husband’s religious views. Bob left home at age 16 with intentions to have nothing to do with his observed Christianity. His religious identification would be Buddhist. He was by disposition a loner.
He earned his PhD in Interdisciplinary Studies on the physical, emotional, psychological, and spiritual effects of deep wilderness solitude. His dissertation was given the highest possible mark. Some consider it ‘narcissistic drivel’. One of his academic supervisors had this response. “Congratulations! Singlehandedly you are destroying the value of every PhD that has ever been or ever will be awarded by UBC.” (315)
Starting in Feb. 2001 Bob spent a year on a remote island off the coast of southern Chile to experience and report on solitude. That report was based on material that was recorded in a daily journal. Interspersed in the daily entrees were monthly and bimonthly ‘interludes’ where he would talk about his personal ‘spiritual’ journey. “To investigate solitude, my method is mindful observation layered with analytic introspection, while recording my observations and ruminations in a daily journal.” (77) Meditation was a heavy ingredient in his investigation. It had a strong Buddhist/ New Age focus.
Bob talks about “his own hybrid Buddhist/ Christian/ naturalist idiom”. (127) I see very little Christian in his actual process. He claimed to have a balance between being a “physical adventurer and a spiritual seeker”. (130) There is a danger in solitude of our persona unravelling. When that happens we have three choices; “embrace it, avoid it, or go mad”. (131)
It took a fairly high level of self-discipline for me to actually finish my reading of this resource when I realized where it was going. During my teaching career I always welcomed opportunities to ‘observe’ other teachers. It was always a learning experience. I would pick up ideas for doing it better and sometimes benefit from mistakes that I wanted to avoid. I am discovering a parallel in my reading ‘hobby’.

Chasing Francis

Book Review.
Cron, Ian Morgan. Chasing Francis. A pilgrim tale. NavPress 2006.
I.C.- senior pastor of Trinity Church in Greenwich, Connecticut. An ordained Anglican priest.
Comment. Henry
This book is a fictional narrative that addresses an all too common scenario that is being played out in the lives of contemporary Christians (even pastors). As a life-long evangelical I found the focus on Francis and Franciscanism and its application to our postmodern church environment very enlightening. A number of ‘Catholic resources’ have been part of my reading of late and I have found them interesting. A pastor friend of mine, who provides me with books, asked whether I was becoming a Catholic, (not likely). I am not quite sure what I am becoming but I take courage in the prospect that I `am becoming`.
A comparison is made between the spiritual (church) environment of Francis`s world and our world. There are similarities, i.e. there was a transition from the Medieval to the Enlightenment: we are transitioning from modernity to postmodernity. How can we learn from Francis the architect of change? The author calls this learning process a ``Chasing Francis`.
Chase Falson (not his real name) is a pastor of a mega church which he founded and has led for fourteen years. He experiences a spiritual crisis that came to climax when he publicly, during a morning service, confessed to his congregation that in essence he had `lost his faith`. The response was predictable. There was a major crisis over his status as pastor. The church leadership gave him a temporary suspension from leadership with a recommendation to deal with his personal crisis. He went on a `pilgrimage `that took him to visit an uncle in Italy who had become a Franciscan friar and was studying at the Gregorian University in Rome.
It was here that for about two months Chase became immersed in the teachings and practices of St. Francis. He experienced a spiritual reformation of sorts. His understanding of his personal spiritual identity and the place and purpose of the church went through a paradigm change. He returned to his church a changed man with a totally new understanding of church and a new plan for his church. When he was given an opportunity to share all this with his congregation his vision was rejected and he found himself without a job. Out of this crisis came the opportunity to start over and Chase began a new church founded on Franciscan teachings, (not a Catholic church). Only in the U.S.A.!
Here is a story that is strongly endorsed by some leading postmodernists.
henrydirksen.blogspot.com

When Jesus Became God

Book Review.
Rubenstien, Richard E. When Jesus Became God. The epic fight over Christ’s divinity in the last days of Rome. Harcourt Brace & Company. 1999.
R.R.- professor of Conflict Resolution and Public Affairs at George Mason University.
Comment. Henry.
I selected this book at the local library primarily because of its title- subtitle. When I saw an endorsement by John Shelby Spong, I had my ‘defensive radar’ up. Considering where the author was coming from with his expertise about conflict resolution helped me maintain an open-minded attitude. To me the ‘Arian Controversy’ was a new topic so (again) I became a learner. As a student of history I found this read quite interesting.
The Arian Controversy took place in the fourth century. At issue was the belief in the divinity of Christ, the equality of God the Father with Jesus Christ the Son. The resulting confrontations were dealt with by Councils of church leaders but they often became violent away from Council chambers.
During the time of Diocletian and Galerius Christianity came under attack in the form of serious and violent persecution. When Constantine became emperor he became a Christian through a divine encounter and promptly declared Christianity as the state religion. For this to become a reality required a series of meetings of the church leaders to come up with appropriate ‘documentation’ to explain Christian beliefs. It was a process that took many years and an ongoing controversy that impacted the process was the Arian controversy. Some key ‘players’ in this process were Hosius of Cordova, Alexander of Alexandria, his deacon Athanasius, Arius (the primary “subordinationist” (54)), Eusebius of Nicomedia, Theodotus of Laodicea, Narcissus of Nerconias, and Eusebius of Caesarea.
In the summer of 325 the Great Council was held at the summer home of Constantine at Lake Nicaea. Constantine hosted the Council and Hosius chaired it. The most significant accomplishment of this gathering was the Nicene Creed. The goal of bringing opposite sides together (Arian controversy) did not happen. Constantine saw himself as a peacemaker.
Athanasius waged an aggressive campaign against Arius (Arians). Constantine vacillated between the two with his support. He wanted peace. The death of Arius did not end the controversy but it had a tempering effect. The death of Constantine was followed by a time of violence as the control of the empire was disputed. The Arian controversy continued but it became a contest of the west (Arian) against the east (Nicene).
The movement that Constantine began became a reality some seventy years later when Theodosius became emperor. Arianism was banned and Theodosius declared Christianity the religion of the Roman Empire. With the acceptance of the teaching of the Trinity Jesus had become God (according to the author). The disappearance of Arianism coincided with the rise of Islam.
henrydirksen.blogspot.com