WCC dialogue questions relevant for Mennonites says Neufeld

by Steve Plenert, Mennonite World Conference News Service

[Strasbourg, France] How and where does the global church discuss issues such as the nature and mission of the church, sources of authority and moral discernment in the churches? One long-standing forum for important discussions such as these is the Faith and Order Plenary Commission of the World Council of Churches. This body, while not officially decision-making, gathered in Kolympari, Crete, 7-13 October 2009.

The topics mentioned were the key themes of the conference under the heading, “Called to be the One Church.” More than 150 participants from many countries and a wide range of church traditions gathered to listen, discuss and dialogue.

Mennonite World Conference was also invited to participate. Alfred Neufeld of Paraguay, who is the chair of MWC’s Faith and Life Commission, represented MWC. He made the long trip to the beautiful setting in the Mediterranean Sea to hear what might be relevant for the global Mennonite fellowship.

“I was impressed about the seriousness of the theological discussion and the very earnest search for unity and agreement in theological issues. In Mennonite circles lately there is great hesitation about dogmatics and creedal discussions. But creeds and theology are the software according to which to a large extent churches tick. The search for unity in the body of Christ definitely also has to do with a search for believing and confessing together,” says Neufeld.

His comments are echoed by the opening words of Patriarch Bartholomew who stated, “Because unity is finally a gift of God, it demands a profound sense of humility and not any prideful insistence." His call to the "never-ending search" for unity of the church, also pointed out that it "is also an ever-unfolding journey."

Marianela de la Paz Cot, of the Episcopal Church of Cuba, described interchurch and interfaith dialogue as sources and meeting points of opposing views and potential polarization, but she argued that this provides “an opportunity to develop a deeper unity.”

The argument raised familiar questions on the issue of interfaith and interchurch dialogue: When must respect for others' beliefs give way to a prophetic critique of idolatry? At what point is faith in Christ compromised?

Neufeld comments, “I am sure that the three big topics of Faith and Order - moral discernment in the church, sources of authority, and the nature and mission of the church - are as relevant for Mennonites as for any other Christian denomination. Moral discernment on peace issues and gender issues has been a topic for decades for us. Till now we are far too humble to discuss forces of authority or even use the word 'authority.'

“Structural and sacramental unity do not seem to be key issues at this moment in the Faith and Order movement,” says Neufeld. Participants noted a tendency to give more space to an "ecclesiology from below" based on the concrete experience of "being church in a particular context" rather than describing the church theoretically "from above.”

Neufeld suggests that “reconciled diversity, humble recognition of the limitations of our own denominational convictions and traditions, as well as an appreciation for the gifts in history entrusted to the different denominations seems to be a way not to fear dialogue. The better dialogue partners are informed and convinced about their convictions, the more free they can speak with each other and to each other.”

Mennonites have things to learn from and contribute to gatherings such as the Faith and Order Plenary Commission as the themes are clearly relevant to our on-going task of being faithful to our calling as the church of Christ in the world.

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Mennonite World Conference is a communion (Koinonia) of Anabaptist-related churches linked to one another in a worldwide community of faith for fellowship, worship, service, and witness.

by Dan Dyck

[Mennonite Church Canada • Winnipeg] Mennonite Church Canada leaders have logged another event towards the denomination’s collective “1,000 Acts of Peace” initiative.

On Oct. 17, Bruce Adema, Director of Canadian Ministries for the bi-national CRC and current president of the Canadian Council of Churches (CCC), and Robert J. Suderman, General Secretary of Mennonite Church Canada hosted a Symposium on War and Peace together with the Christian Reformed Church (CRC) of Canada at Bethel Mennonite Church in Winnipeg.

The Symposium was the product of discussions between Suderman and Adema, after a May 2008 CCC event in which Suderman presented a paper entitled Faith and the Public Square: The church’s witness to peace (see www.mennonitechurch.ca/tiny/1203).

The CRC has a long standing tradition of just war theology: war should be used only as a last resort for the defence of the weak and vulnerable who are unable to defend themselves, and military service to one’s country is an obligation because “government is a positive force in our society and divinely ordained,” said Adema – though duty to obey government is neither absolute nor unconditional, but subject to God’s law.

If any conclusion can be reached, it would be that the CRC practices “selective pacifism” (the use of weapons of mass destruction – such as nuclear weapons – is never just), while Mennonites do not justify the use of violence even when it promises to be redemptive.

Adema said that CRC adherents live in a tension: in one hand they hold a deep desire to “never want war,” and in the other hand they hold a desire to stand up for the weak and vulnerable – using redemptive, violent force by serving one’s country’s military if no other solution is evident. But, “If just war happens, we have not been effective agents of peace,” he acknowledged.

Seating arrangements for the 43 participants mixed Mennonites and Christian Reformists – and generated much passionate conversation when the participants were paired up and assigned the task of creating a Remembrance Day service palatable to both denominations. A common theme that emerged was that such a service would need to focus on lament for all war dead rather than honouring only those who gave up their lives in military service.

Position papers from each denomination were also presented. Herman Keizer, a theologically trained, retired military chaplain from Grand Rapids, Mich. and long time high level pentagon ethical advisor said, “... as we walk through some of our history on war and peace, we have gained a deeper appreciation of the peace churches and what they can contribute to our efforts to be peace makers,” citing a recommendation from a 2006 Synod calling for the CRC to work more closely with peace churches and learn from one another.

Keizer also noted doctrinal statements from a 1939 Synod which dictate that “... as a general rule, the orders of the government are to be obeyed,” and “... a Christian who cannot be certain that his government is waging war justly ought therefore to do as ordered.” Moreover, “in a sinful and imperfect world, it may even be necessary to submit to an unjust law.” But conditions that define the justified use of military force were surprisingly absent from the 1939 document, Keizer said. The 1939 document eschews both militarism and pacifism.

With a Purple Heart pinned to his lapel, Keizer advocated for a re-examination of attitudes and conventional weapons. “In WWII only 20% of the fighting force shot to kill, today that is up to 85%... We, the US and Canada, have trained and have fielded the deadliest and most lethal force in the history of war fighting. I am concerned because soldiers are more concerned with killing than being killed,” he said.

Helmut Harder, Emeritus Professor of Theology, Canadian Mennonite University, and former General Secretary of Mennonite Church Canada, presented a paper that addressed the question, of how Mennonites have responded to contemporary challenges on issues of war and peace, and how this has shaped and reshaped its identity. In a Q&A after the presentation, challenges to absolute pacifism were rewarded by Harder’s simple explanation that “extermination of life is always wrong.” Keizer’s and Harder’s papers can be found at www.mennonitechurch.ca/tiny/1198.

Christian Reformists would not disagree with Harder’s assertion that “We believe that peace is the will of God” and is most fully revealed in Jesus. However, exegetical differences showed fissures on how peace can be achieved; scripture citations, such as Jesus’ claim that he came to bring peace by the sword (Matthew 10:34), were filtered through both CRC and Mennonite lenses. Mennonites interpret this story as the suffering servant model: Jesus sought to bring peace be making himself a sacrifice of the sword, not by wielding the sword, while the CRC understand that the text does not forbid the use of violent force.

But just how far towards the Jesus model is it possible for humans to move? CRC theology intimates that this is a complex issue that requires a carefully nuanced response – a simple answer would not do it justice. But the hope is for ultimate and lasting peace, said Adema. Mennonites see it as a goal to ever strive toward.

The event inspired better understanding between the two denominations – and perhaps a renewed valuing of those who have different understandings of peace and how to achieve it. Many Christian Reformed members have very recent memories from World War II that continues to shape their thinking. Some Mennonites also share that story, but more are shaped by a collective 500 year history of migration prompted by violent religious persecution –illustrated when Janet Plenert Executive Secretary of Mennonite Church Canada witness, read excerpts from The Martyr’s Mirror.

Jeremy Segsto, a CRC representative in grade 12 at a Mennonite school said, “Before today I saw very different and distinct views of Christianity but they’re actually very similar and they’re exactly the same in the most important aspect of it in that we all have the same goal in mind.”

Herman Keizer expressed a desire to learn more about the Mennonite history and practice of conscientious objection to war, and could see “selective” conscientious objection as a possibility in cases where a war would be deemed unjust. “[This] is very disturbing for the government because it could mean they declared war and nobody showed up,” he said to chuckles from others.

Natasha Plenert, a Mennonite student at Canadian Mennonite University (CMU), observed that among her peers it was very easy for her to write-off people with non-pacifist viewpoints as being “pro-war.” “There’s a very big distinction to be made between not thinking war is wrong and thinking war is the right answer.”

Janelle Dykxhoorn is a CMU student who grew up in CRC schools and churches. “I found out today how much going to a Mennonite university has already changed my thinking. In the discussion we’ve had I felt like I was half Mennonite and half CRC.”

Both denominations led in common worship that framed the opening and closing of the day. Before adjourning for a communal supper meal, Adema reflected in his worship mediation that, “When I look in your Mennonite eyes, I see Christ looking back at me.”

[Canterbury • ACNS4675] Grateful for the gracious guidance of the Holy Spirit, the Inter-Anglican Standing Commission on Unity, Faith and Order held its first meeting in Canterbury, England from 1 to 8 December 2009.

The Commission has been established by the Lambeth Conference, the Primates’ Meeting, and the Anglican Consultative Council. It builds on previous work done by the Inter-Anglican Theological and Doctrinal Commission, the Inter-Anglican Standing Commission on Ecumenical Relations, and the Windsor Continuation Group. It reports to the Standing Committee of the Anglican Communion.

The Commission devoted this first meeting to developing a vision that gives expression to its mandate. It sees its role as being a communicative and connection-making body which models and promotes communication and connection-making in the Anglican Communion, within a confident and vibrant expression of our shared faith and life, participating by God's grace in the One Holy Catholic and Apostolic Church of Jesus Christ.

In addition to outlining areas of longer-term work, the Commission committed itself to five immediate tasks:

1. to undertake a reflection on the Instruments of Communion and relationships among them;
2. to make a study of the definition and recognition of 'Anglican Churches' and develop guidelines for bishops in the Communion;
3. to provide supporting material to assist in promoting the Anglican Covenant;
4. to draft proposals for guided processes of ‘reception’ (how developments and agreements are evaluated, and how appropriate insights are brought into the life of the churches);
5. to consider the question of ‘transitivity’ (how ecumenical agreements in one region or Province may apply in others).

These tasks, which will be taken forward by working groups consulting electronically between meetings, aim to strengthen the unity, faith and order of the Communion.

An Episcopal election in Los Angeles, which remains to be confirmed or rejected by The Episcopal Church, took place during the meeting and was discussed by the Commission. It noted the words of the Archbishop of Canterbury that ‘the bishops of the Communion have collectively acknowledged that a period of gracious restraint in respect of actions which are contrary to the mind of the Communion is necessary if our bonds of mutual affection are to hold’. The Commission expressed the fervent hope that ‘gracious restraint’ would be exercised by The Episcopal Church in this instance.

Members of the Commission were enriched by sharing accounts of the life of the Anglican Church in each of their own contexts. The Commission also greatly valued an afternoon spent with the Archbishop of Canterbury, during which he shared his own vision for the work of the Commission and his hope that it might act creatively in addressing vital issues for the Church and the world.

Canterbury Cathedral sustained the Commission throughout the meeting through its ministry of prayer and hospitality. The Commission was also strengthened by sharing in daily Eucharist and in Bible study. The Commission is grateful for the hospitality of the International Study Centre and the Dean and Chapter of the Cathedral; of the Archbishop of Canterbury and the staff of Lambeth Palace; and of the Nikaean Club which hosted a dinner at Lambeth. The Commission also expressed its gratitude to the staff of the Anglican Communion Office.

The next meeting will take place at the end of November 2010 in Cape Town, South Africa.

Participants:

The Most Revd Bernard Ntahoturi, Primate of Burundi and Chair of Commission
The Rt Revd Dr Georges Titre Ande, Congo
The Ven. Professor Dapo Asaju, Nigeria
The Revd Canon Professor Paul Avis, England
The Rt Revd Philip D Baji, Tanzania
The Revd Canon Dr John Gibaut, World Council of Churches
The Rt Revd Howard Gregory, West Indies
The Revd Dr Katherine Grieb, Episcopal Church (USA)
The Revd Canon Clement Janda, Sudan
The Revd Sarah Rowland Jones, Southern Africa
The Revd Dr Edison Muhindo Kalengyo, Uganda
The Rt Revd Victoria Matthews, Aotearoa, New Zealand and Polynesia
The Revd Canon Dr Charlotte Methuen, England
The Revd Dr Simon Oliver, Wales/England
The Rt Revd Professor Stephen Pickard, Australia
Dr Andrew Pierce, Ireland
The Revd Canon Dr Michael Nai Chiu Poon, South East Asia
The Revd Dr Jeremiah Guen Seok Yang, Korea
The Rt Revd Tito Zavala, Bishop of Chile, Southern Cone
The Revd Joanna Udal, the Archbishop of Canterbury’s Secretary for Anglican Communion Affairs
The Revd Canon Dr Alyson Barnett-Cowan, Director for Unity, Faith and Order
Mr Neil Vigers, of the Anglican Communion Office.

Mandate of the Inter-Anglican Standing Commission on Unity, Faith and Order

The Standing Commission shall have responsibility:

• to promote the deepening of Communion between the Churches of the Anglican Communion, and between those Churches and the other Churches and traditions of the Christian oikumene
• to advise the Provinces and the Instruments of Communion on all questions of ecumenical engagement, proposals for national, regional or international ecumenical agreement or schemes of co-operation and unity, as well as on questions touching Anglican Faith and Order
• to review developments in the areas of faith, order or unity in the Anglican Communion and among ecumenical partners, and to give advice to the Churches of the Anglican Communion or to the Instruments of Communion upon them, with the intention to promote common understanding, consistency, and convergence both in Anglican Communion affairs, and in ecumenical engagement
• to assist any Province with the assessment of new proposals in the areas of Unity, Faith and Order as requested.