Know Your Place

“In the year 2525, if man is still alive. If women can survive…” was a spoofy sort of prophetic hit song by Denny Zager and Rick Evans which I heard many times shortly after my high school years, listening to the radio in my ’57 Plymouth. For some reason this 60s tune has popped up in my brain a number of times recently, reading and hearing many invitations to join the celebrations, join a party? My faith community is a Christian group called Anabaptists, its beginnings about 500 years ago. At this anniversary time, even though we are a somber lot, there are hints of party, along with worship, including of course much reflection, some confessions, and wondering about the future. That old tune is rolled in there somewhere as my retirement thinker thinks many things.

Preachers and People

Because I am a preacher I am going to hit it from that angle. Note, you are okay to keep reading; this preacher was not known to be particularly boring. So, being safely retired now ... why not just get right into it? Anabaptism has always had a love – hate relationship with preachers. This statement I would not have ventured during the years I was serving as a pastor (diplomacy? job security?). Now, however, reflecting on my personal experiences and granted the luxury of thinking and reading, “I cannot but speak of what I have seen and heard,” as it says in the Bible (Acts 4:20). J I see evidence of that love – hate all around.

Mennonite history, Anabaptist history – call it what you will – is not a history of preaching. It is a history of history, of emigration, of immigration, of suffering, hard work, successes and failures (Have you been to the movies recently)? [i] This anniversary time can be conveniently celebrated with professional planners, travel agents and tour guides – a time for holidays, perhaps some learning but not much preaching. This is quite in character for all churches these years, at least in the western hemisphere. Churches with roots going back a considerable distance are dealing with the empty church syndrome. Mennonites and the ‘mainliners’ shy away from any church or fellowship that smells too much of preaching, opting instead for modern-day focuses like being hospitable or inclusive or welcoming. If we want preaching, the choice for many is the non-Mennonite option easily available the other side of town or on television or livestream a favorite service from somewhere, many also reserving their charity donations for tax deductible ‘overseas mission projects’ where preaching is still important. [Note: Mennonite World Conference today registers 2.13 million baptized believers, two-thirds of those in Africa, Asia or Latin America. No fear of preachers there.] [ii] A personal friend of mine, well into his 90s and very proud of his Anabaptism, will tell me every time we visit, “Don’t ask me if I am a Christian. Just see how I live.” Interestingly this slightly leaning viewpoint, after a number of repeats, also sounds like a sermon to me!

Preaching, or proclamation, regardless of modern day opinionating, was there at beginning in the 16^th Century. As most historians will tell us, the Reformation followed on the heels of the printing press, a populace beginning to read for themselves. It was this possibility of information which allowed both the student and the commoner to find information, especially regarding spiritual matters which to date had been explained and provided by the clergy. The eager learners of the day were what we might label as undergrads – a studious young generation the first to take advantage of new reading material, and making discoveries regarding everybody’s interests. It is these discoveries shared with common folk that became the Reformation driving force. That early story already gives a hint of why preaching was important, carefully listened to, and also some new misunderstandings, indeed some notably interesting personalities among the preachers. [iii] Among some misguided understandings and some ego-driven ventures a gentle priest named Menno Simons came along with his considerable gift of pastoral care. A new take on the gospel, a new way to live.

The new way to live was a movement away from the Catholic as well as the Protestant Church. Catholicism is the church which required the Eucharist and that provided by the priests who also listened to confessions, and of course determined the after-death status of the faithful as well as the unfaithful. Protestantism railed against this, especially the selling of Indulgences, claiming that salvation is not to be purchased through the church, but freely available through Jesus Christ, which was preached from the pulpit. Anabaptists agreed totally with the Protestants, except that salvation in Jesus is not only a state of being, but also a state of living, and that available whenever, wherever two or three are gathered… (Matthew 18:20), not only as preached from the pulpit on Sunday mornings. It was this ‘third way’ which took hold especially among the peasants and the commoners. The teachings, group interpretations, and the consequences became the new way. Many New Testament scriptures became the rallying cry. Two samples: One from the gospels, Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6); and one from the epistles, For no one can lay any foundation other than the one already laid, which is Jesus Christ (1 Corinthians 3:11).

Congregational Authority

Now here is an irony. The leaders of this peoples’ movement were the ones who had studied and prayed, and along with the commoners, willing to die for these convictions. This was a radical movement very different than the ordered official appointments within the Catholic as well as the Protestant Churches cooperating with the political authorities as required in each saxon. The radical actions of these “schwaermer” [iv] (swarmers) daring to break from political subservience, were there thanks to the proclamation of preachers finding their authority simply from eager listeners hungry for what they were now learning.

Obviously that early controversial preaching grew out of the study and discovery. Powerful preaching always comes from those who share openly from biblical discovery. Sleepy time preaching comes from those who try to explain complex biblical truths, maybe try to impress the listeners, or because it’s a job. The listeners usually fall asleep.

So, although the spoken word is essential in today’s Anabaptist churches, preachers are not dependent on authorization from the higher ups. The message of the gospel is more powerful than that! There are many ways of communicating and practicing the Word of God. Within our worldwide fellowship of Anabaptists that includes some set traditions and almost liturgies, preachers still unpaid with limited education, and of course also many with seminary training, doctorates becoming commonplace especially in city churches, some with professional salaries and others with stipends volunteering their work. Anabaptism accommodates this whole spectrum. To me one of the most endearing qualities of Anabaptism is not only congregational autonomy but congregational authority. Even with assistance from denominational bishops or executive ministers, the people in the congregations make the call. No pastors are required to have the M.Div or D.Min or other required education. My personal experience coincides with this. I was ordained to pastoral ministry with only Bible School and an undergraduate degree very shortly after beginning service in a small-town congregation. After only a few years’ service in that setting, I knew the need for seminary and clinical training. After acquiring further qualifications and then years of urban professional ministry including the successes and failures of it all, I still recognize the divine Call which came from that small town church, Herbert, Saskatchewan, where nobody cared how much education this young minister had or didn’t have.

As Anabaptists our holy life and ministry happens within the gathered community. Although preaching is important, our theology forbids any preacher from claiming that s/he is proclaiming the truth even as there is a wonderful freedom to “preach it as one sees it.” [v] So as I say love – hate kind of lightheartedly, I also say freedom – constraint. It’s called honoring one another. Gareth Brandt, a Mennonite college professor, makes reference to similar differences already in the New Testament church well illustrated in Corinth just across the Mediterranean from Jerusalem, “The reality is that each one – Peter, Paul, Apollos, and others – still had to be faithful to who God was calling them to be.”[vi] That early church with early factions, not unlike today’s denominationalism. We are like them, says Brandt; Evangelical Anabaptists (born again), Spiritual Anabaptists (charismatic and/or contemplative), Progressive Anabaptists (the woke ones), and Separatist Anabaptists (settlers and re-settlers all over Mexico and South America). The love – hate can so easily find a place within the variety.

This formative theology of Anabaptism requires preachers to proclaim as servants, a problem for some preachers as well as some congregants.   Within this servant community a preacher cannot pretend to proclaim the truth until the people say “Amen.” It follows that a community of this nature will have some good and some not-so-good preaching, and the assembled people must have a listening maturity enough to respond honestly on occasions when the word from the pulpit may need further discussion or a corrective or prayer or the hearty amen. That is everyone’s privilege and everyone’s responsibility. We need only read a few examples of Jesus’ ministry in the New Testament to realize his teaching often led to many questions, sometimes outright disagreement, even to extent of his suffering and death for us – not only feel good stuff. Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body (Ephesians 4:25).

This overview of early beginnings indicates importance of the spoken word, but with ever-present awareness of authority not via the preacher but among the people. The title of this blog is an instruction and may seem a bit directive (bossy)? The instructive tone, “Know your Place” (2^nd person singular or plural) is intentional. Given our understanding that God’s word comes not only via pulpit or altar, the theme here is absolute equality for all – not only the preachers and the listeners, but everybody in, as the hockey coaches will say (It’s Stanley Cup playoff time). Full equality is not only a theological concept, but an experience, and this is best understood by knowing your place, again with much biblical support, especially reference to gifts of the spirit as per 1 Corinthians 12, There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work (:4-6). The greatest gift of Anabaptism is the level playing field, and the best way to experience that is to take your place when you know your place. “Take your Place at the Table”, another folksy tune comes to mind recently recorded by Kim Thiessen, a former employee of Mennonite Central Committee Alberta. [vii] Anabaptism is a unique contributor as well as receptor among all. [viii] We give and we receive!

This year of anniversary celebrations is a call within the community to recognize and claim our individual and our corporate giftedness not only to fellow Christians, but to all faith communities, including the atheists in our neighborhoods, in some of our families (yes your family too?) and even in church communities. Yup! Know your place, a way of being humble and also important!

It is time to bring this to a conclusion. These words are written to ‘us’ equally important in our unique brand of the Christian faith. I was born into an Old Colony Mennonite farm family, and with the encouragement of my parents who obviously recognized my interests, most of my lifetime has been among the ‘educated and progressive’ ones. Now in retirement I am becoming aware that a continuing gift to our Anabaptist worldwide presence comes also from those conservative and unassuming members of this our unique Christian community. I could now spell out many future implications and possibilities, yearning for the return of Jesus very soon or tarrying to the year 2525 (or 3535 …)? K Enough for now. I conclude with a short list of some seed thoughts just in case this world hangs in for another 500 years.

1.    Anabaptists among other religions (not only Christian). One enjoyable involvement for me in the last several years has been an Interfaith Council here in the city of Calgary. I have found here a greater receptivity to my Mennonite identity than any of the ministerial associations I have participated in over the years. The surprise to me is an easy welcome of my self-identity as Mennonite and evangelical. One friend in this community, quite aware of our recent tagline, “neither Catholic nor Protestant,” [ix] said with tongue in cheek, “both Catholic and Protestant.” It seems to me that especially in today’s painfully broken world, Anabaptists are also needed in Interfaith fellowships and/or service projects wherever they emerge in our neighborhoods. Equality among our gathered people is best facilitated when our preachers show neighborhood awareness and encourage participation in ecumenical and interfaith relations. Neighborly relations are more important than expensive touristy mission trips.

 

2.    Evangelism is essential if Anabaptism will continue. I say this even with the above reference to the variety and types of Anabaptist communities. We are among many other faith communities.  [See link to Dr. Conrad Kanagy, writing an obituary for Professor Walter Brueggeman who died earlier this month at age of 92]. The invitation of Jesus is certainly not only for one nor all of our Anabaptist groupings. Let’s not kid ourselves, the great invitation is for all “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). Our communion of about 2 million plus Anabaptists is but a miniscule number among the billions who populate this world. Jesus’ challenge after his resurrection and just before his ascension was, “you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). Recent busywork in our circles has included considerable consultations with many experts and resource persons to help us discern current social issues like environment and indigenous relations, along with implications for our peace witness and LGBQT+ inclusivity.  This emphasis on education and open-mindedness is important, but cannot be at the expense of the invitation to accept Jesus as Savior and Lord (John 3:3) and to be baptized upon that confession. That distinctive of our forebears back there in the 16^th century must not be forgotten.

 

3.    Celebrations in context. I would appreciate if our anniversary information also provided some reference to other Christian communities celebrating this year. Perhaps it is not too late. It would be good even after the May 29 ceremony in Zurich to acknowledge some of these other significant occasions. For example, I recently attended a concert in a local United Church. During intermission I stumbled upon a display informing of an anniversary for many of these our Canadian neighbors. June 10, 1925 was beginning of the United Church of Canada when Presbyterians, Methodists, and Congregationalists joined forces. In our multicultural pluralistic world, it would be appropriate to exchange greetings with these neighbors especially in our continuing desire to be a peace church.

 

4.    Mennonite World Conference, also begun in 1925, is a big player in this year’s celebrations. Now this preacher has a simple question for my historian friends. Was there any awareness of the United Church beginning that same year?

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[i] Two examples: Mirriam Toews, Women Talking (New York: Alfred A. Knopf, 2018) now a movie https://en.wikipedia.org/; and another movie just out, Dale Hildebrand, Where the Cottonwoods Grow, a historical movie https://www.mmhs.org/cottonwoods/.

ii  https://www.mwc-cmm.org.

[iii] William Loewen, Free Radicals: A historical story-telling podcast highlighting events from the radical fringes of church history. https://www.freeradicalspod.com/. Also of note is an overview of scholars who examine early documents on Anabaptist emergence among former Protestants and Catholics of the day, The Anabaptists and Thomas Muntzer, James M. Stayer and Werner O. Pacull, eds. (Toronto: Kendal Hunt Publishing Company, 1980).

[iv] Thieleman J. van Bracht, Martyrs Mirror: The Story of Seventeen Centuries of Christian Martyrdom from the Time of Christ to A.D. 1660 (Scottdale: Herald Press, 1938).

[v] See recent blogpost, “Conviction and Instructions,” https://www.jcfroomthoughts.blogspot.com/.

[vi] Gareth Brandt, Radical Roots: A Collection of Paintings, Stories, and Poems Celebrating the 500^th Anniversary of Anabaptist Origins (Morgantown, PA: Masthof Press, 2024), p.63.

[vii] Kim Thiessen and Darryl Neustaedter Barg, Take Your Place (CD to end AIDS, 2010). https://www.mcc.org/.

[viii] “Many Hearts One Rhythm” a recent concert by Concino Chorus at MacDougal United Church, Calgary May 3, 2025, including a drumming circle, different beats contributing to the choir performance, including reference to Glossolalia, the gift of tongues. Good reminder, the Christian faith reaches beyond intelligible words. There are also charismatics in some Anabaptist churches.

[ix] Walter Klaassen, Anabaptism: Neither Catholic nor Protestant (Waterloo: Conrad Press, 1973).