Hi Friends,

 

"Do Mennonites love their country?" was a question raised in our Adult SS class today? I talked to Heidi--didn't get a chance to ask the others on the committee--about possibly addressing these kinds of questions on our website. She agreed that that might be a good idea. So, what do you think of this idea? Let the Media Committee  (in the Cc space above) know.

 

Since I thought it a good idea, I drafted a response to the patriotism question. Mostly, I answered in the first-person singular. However, I also was thinking about us, here at AMC, hoping that I was expressing what most of us believe.

 

So, there are two questions:

 

1) Should we address certain current issues on our website? Why? Why not?

2) What would you add, delete or alter to the issue of patriotism addressed in the following? Feel free to be brutal--well at least frank--I just drafted it quite spontaneously--no editing. (Also, 'm a pacifist.)

 

Ray

 

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Are Mennonites Patriotic?

 

Now comes the question on this celebration of U.S. Independence Day, July 4, 2004: "Are you Mennonites patriotic--do you love your country?"

 

Even though the Mennonite Church is relatively small among the Christian denominations, certainly there would be many answers to this question. (For a semi-official answer to these questions, you might refer to Articles 23 [The Church's Relation to Government and Society] and Article 22 [Peace, Justice and Nonresistance) from the Confession of Faith in a Mennonite Perspective, Wichita, 1995].  Here is my answer to this question.

 

I love my country. I have re-read (or listen to a re-reading of) the Declaration of Independence each Independence Day for the last several years. The ideals, values and principles put forth in that document still bring tears to my eyes.

 

I love the American people. I love mom, baseball, apple pie and all those metaphors represent. I can't imagine feeling more secure that "everything feels right with the world" than while watching a baseball game with total strangers who are not strangers at all, because they are my fellow Americans.

 

I love the American soil. Growing up on a farm, I literally love the soil, whether the rich bottom-land where we grew corn, or the majestic Mt. Hood visible in the distance from my boyhood home in Oregon.

 

I saw another bumper sticker this week, "I love my country but I fear my government." Since I love the government that guarantees me so many freedoms, I feel sad when I see that bumper sticker, because there is so much that is right about our government, even now when so much is wrong.

 

It is to this land, to this people, to this government that my spiritual ancestors (Mennonite) fled the religious and political persecution in Europe in 1683 and settled in Germantown, PA. There, they became an integral part of American life, well before the Declaration of Independence. They made historical contributions to early cultural and political life (e.g., the first American pedagogy was written by the Mennonite, Christopher Dock only a few years later).

 

It is because I love this country--and love it deeply from the bottom of my heart to the top of my mind--that this country is able to break my heart. When I behave badly as an individual, I feel badly. When I behave very badly, I sometimes break my own heart. This is also true when someone else I love behaves very badly. It breaks my heart.

 

When my government behaves very badly, it also breaks my heart and right now my heart is broken. It is because I love my country that my heart is broken--because I expect my country to be true to the ideal and I expect myself and my American brothers and sisters to bring it back to those ideals.

 

And, I believe this to be true of most Mennonites. Upon their arrival, Mennonites in this country were disturbed by slavery and in 1689 Mennonite leaders drafted and signed a document condemning slavery. Thus, while we have a long history of contributing to and encouraging the ideals and values of this country, they also have a long history of resisting and refusing to participate in what we feel is unjust. And, many times, we may also be charged with being too quiet in the face of social injustice.

 

Yes, we love our country. And, because we love it, we call it to live more closely to the ideals on which it was founded.

 

With that said, we often cannot endorse the means by which those ideals are often pursued. So, I love almost everything about the baseball game, but when the crowd stands to sing the national anthem, I stand quietly, respectful of my neighbors, but reflecting that our anthem is glorifying a war. And, if my neighbor asks why I didn't sing, I have to tell him why as tactfully as I can. And, if he wants to know if I do not think the British were treating us badly, I agree, but say that I believe non-cooperation such as the Boston Tea Party could have won the day and that our freedom was a fact, that neither the British nor anyone else could deprive us of it.

 

Jesus is often quoted on Memorial Day, "Greater love hath no man than this, that a man lay down his life for his friends." I as a Mennonite believe this as well. Yet, I don't believe my friends have to be Americans. And, I don't believe I invite laying down my life by killing the poor, young patriots of other countries, no matter how corrupt their governments.

 

Yes, I love my country. I may express that love differently from that of others.  Yet, I believe I love my country every bit as deeply, and yes, authentically as anyone can.

 

Ray Gingerich, member

Austin Mennonite Church

 

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Article 23. The Church's Relation to Government and Society

http://www.mcusa-archives.org/library/resolutions/1995/1995-22.html

We believe that the church is God's "holy nation," [1] called to give full allegiance to Christ its head and to witness to all nations about God's saving love.

The church is the spiritual, social, and political body that gives its allegiance to God alone. As citizens of God's kingdom, [2] we trust in the power of God's love for our defense. The church knows no geographical boundaries and needs no violence for its protection. The only Christian nation is the church of Jesus Christ, made up of people from every tribe and nation, [3] called to witness to God's glory.

In contrast to the church, governing authorities of the world have been instituted by God for maintaining order in societies. Such governments and other human institutions as servants of God are called to act justly and provide order. [4] But like all such institutions, nations tend to demand total allegiance. They then become idolatrous and rebellious against the will of God. [5] Even at its best, a government cannot act completely according to the justice of God because no nation, except the church, confesses Christ's rule as its foundation.

As Christians we are to respect those in authority and to pray for all people, including those in government, that they also may be saved and come to the knowledge of the truth. [6] We may participate in government or other institutions of society only in ways that do not violate the love and holiness taught by Christ and do not compromise our loyalty to Christ. We witness to the nations by being that "city on a hill" which demonstrates the way of Christ. [7] We also witness by being ambassadors for Christ, [8] calling the nations (and all persons and institutions) to move toward justice, peace, and compassion for all people. In so doing, we seek the welfare of the city to which God has sent us. [9]

We understand that Christ, by his death and resurrection, has won victory over the powers, including all governments. [10] Because we confess that Jesus Christ has been exalted as Lord of lords, we recognize no other authority's claims as ultimate.

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(1) 1 Pet. 2:9.
(2) Phil. 3:20; Eph. 2:19.
(3) Rev. 7:9.
(4) Rom. 13:1-7.
(5) Ezek. 28; Daniel 78; Rev. 13.
(6) 1 Tim. 2:1-4.
(7) Matt. 5:13-16; Isa. 49:6.
(8) 2 Cor. 5:20.
(9) Jer. 29:7.
(10) Col. 2:15.

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Commentary

1. The language of the church as "holy nation" may be unfamiliar. Often, we have spiritualized the political language of the New Testament, forgetting that kingdom, Lord, and even the Greek word for church (literally, "assembly" or "town meeting") are political words. Political here refers to any structuring of group relationships. Understanding the church as nation can make clearer its relationship to the nations of the world.

Before the fourth century, about the time of the Roman emperor Constantine, most Christians thought of themselves as God's nation, made up of both Jewish and Gentile believers, living among the nations, yet strangers among them (1 Pet. 2:11-17; Heb. 11:13-16). When Christianity became the state religion, the emperor came to be seen as the protector of the faith (even by violence). Church membership was no longer voluntary. Mission efforts were primarily directed toward people outside the empire. Even now, in places where Christianity is no longer the state religion, the government is often seen as the defender of religion, and the church is expected to support government policies.

We believe that Christ is Lord over all of life. Church and state are separate and often competing structures vying for our loyalty. We understand that governments can preserve order and that we owe honor to people in government. But our "fear" belongs to God alone (1 Pet. 2:17). When the demands of the government conflict with the demands of Christ, Christians are to "obey God rather than any human authority" (Acts 5:29).

2. God has one will for all people: salvation and incorporation into the people of God. Territorial nations and their governments are limited in their ability to fulfill the will of God because of their reliance on violence, at least as a last resort, and because of their tendency to try to set themselves up in the place of God. However, a government that acts with relative justice and provides order is better than anarchy or an unjust, oppressive government. Christians may often witness to the state, asking it to act according to higher values or to standards which, while less than what God expects of the church, may bring the state closer to doing the will of God. Christians are responsible to witness to governments not only because of their citizenship in a particular country, but also in order to reflect Christ's compassion for all people and to proclaim Christ's lordship over all human institutions.

3. On a variety of political and social issues, individual Christians need the church to help them discern how to be in the world without belonging to the world (John 17:14-19). The church asks questions such as these: Will this participation in the government or in other institutions of society enable us to be ambassadors of Christ's reconciliation? Or will such participation violate our commitment to the way of Christ and compromise our loyalty to Christ? We ask these questions when we confront issues of military service, office holding, government employment, voting, taxes, participating in the economic system, using the secular courts, pledging allegiance, using flags, public and private schooling, and seeking to influence legislation. For related discussion, see "Discipleship and the Christian Life" (Article 17), "Peace, Justice, and Nonresistance" (Article 22), and "Truth and the Avoidance of Oaths" (Article 20).

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Adopted by the delegates of Mennonite Church General Assembly, and of the General Conference Mennonite Church Tricentennial Session, July 28, 1995, Wichita, Kansas. Copyright © 1995 by Herald Press Scottdale PA 15683. Used by permission. Order print copies of Confession of Faith in a Mennonite Perspective, and Summary Statement, Confession of Faith in a Mennonite Perspective, From Herald Press, Scottdale, Pa. Worship resources based on this confession, and translations are also available.

 

Article 22. Peace, Justice, and Nonresistance

See: http://www.mcusa-archives.org/library/resolutions/1995/1995-23.html

We believe that peace is the will of God. God created the world in peace, and God's peace is most fully revealed in Jesus Christ, who is our peace and the peace of the whole world. Led by the Holy Spirit, we follow Christ in the way of peace, doing justice, bringing reconciliation, and practicing nonresistance even in the face of violence and warfare.

Although God created a peaceable world, humanity chose the way of unrighteousness and violence. [1] The spirit of revenge increased, and violence multiplied, yet the original vision of peace and justice did not die. [2] Prophets and other messengers of God continued to point the people of Israel toward trust in God rather than in weapons and military force. [3]

The peace God intends for humanity and creation was revealed most fully in Jesus Christ. A joyous song of peace announced Jesus' birth. [4] Jesus taught love of enemies, forgave wrongdoers, and called for right relationships. [5] When threatened, he chose not to resist, but gave his life freely. [6] By his death and resurrection, he has removed the dominion of death and given us peace with God. [7] Thus he has reconciled us to God and has entrusted to us the ministry of reconciliation. [8]

As followers of Jesus, we participate in his ministry of peace and justice. He has called us to find our blessing in making peace and seeking justice. We do so in a spirit of gentleness, willing to be persecuted for righteousness' sake. [9] As disciples of Christ, we do not prepare for war, or participate in war or military service. The same Spirit that empowered Jesus also empowers us to love enemies, to forgive rather than to seek revenge, to practice right relationships, to rely on the community of faith to settle disputes, and to resist evil without violence. [10]

Led by the Spirit, and beginning in the church, we witness to all people that violence is not the will of God. We witness against all forms of violence, including war among nations, hostility among races and classes, abuse of children and women, violence between men and women, abortion, and capital punishment.

We give our ultimate loyalty to the God of grace and peace, who guides the church daily in overcoming evil with good, who empowers us to do justice, and who sustains us in the glorious hope of the peaceable reign of God. [11]

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(1) Gen. 1-11.
(2) Isa. 2:2-4.
(3) Lev. 26:6; Isa. 31:1; Hos. 2:18.
(4) Luke 2:14.
(5) Matt. 5:44; 6:14-15.
(6) Matt. 26:52-53; 1 Pet. 2:21-24.
(7) 1 Cor. 15:54-55; Rom. 5:10-11; Eph. 2:11-18.
(8) 2 Cor. 5:18-21.
(9) Matt. 5:3-12.
(10) Matt. 5:39; 1 Cor. 6:1-16; Rom. 12:14-21.
(11) Isa. 11:1-9.

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Commentary

1. The biblical concept of peace embraces personal peace with God, peace in human relations, peace among nations, and peace with God's creation. The Old Testament word for peace (shalom) includes healing, reconciliation, and well-being. Peace is more than the absence of war; it includes the restoration of right relationship.

Justice and peace belong together, since right relationship involves both. According to Greek and Roman ideas of justice, people should get what they deserve. According to the Bible, justice involves healing and restoring relationships. That is a reason for the special concern for the poor and the oppressed evident in the Bible (Deut. 24:10-22; Matt. 20:1-16; James 2:5).

Nonresistance means "not resisting." Our example is Jesus, who endured accusation and abuse without retaliating. Jesus did sometimes confront wrongdoers (Matt. 23:1-36; John 2:13-22), but he did so in a nonviolent way that shows us how to overcome evil with good (Rom. 12:21; see 1 Pet. 2:21-24).

2. Peace and justice are not optional teachings, counsel that Christians can take or leave. They belong to the heart of gospel message. Sometimes the Mennonite peace position has been based only on the teachings of Jesus. A biblical understanding of peace is also based on the atoning sacrifice of Christ: the atonement is the foundation for our peace with God (Rom. 5:10) and with one another (Eph. 2:13-16).

Similarly, justice is based not only on Jesus' teachings (Luke 4:18-19), but also on his atoning death. Jesus' death on the cross accomplished justice. His crucifixion brought forgiveness and thus restored sinners to right relationship with God. On the cross Jesus cried out to God on behalf of a world mired in sinful, unjust relationships. This cry was amplified by the shedding of his blood, which creates a just, forgiving community of the new covenant (Heb. 5:7-10).

3. In continuity with previous Mennonite confessions of faith, we affirm that nonparticipation in warfare involves conscientious objection to military service and a nonresistant response to violence. Our peace witness also includes peacemaking and working for justice. Peace witness is needed even when the nations in which we live are not at war. Ministries of mediation, conciliation, and nonviolent resolution of everyday conflict can express our commitment to Christ's way of peace.

4. There is no simple explanation for the practice of war in the Old Testament. The Old Testament repeatedly points toward peace (Exod. 14:13-14; Judg. 7:2; Ps. 37; Isa. 31; Hos. 2:18). Both the Old and New Testaments proclaim the vision of a coming peaceable kingdom (Isa. 9:1-7), preached and revealed by Jesus Christ (Acts 10:36).

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Adopted by the delegates of Mennonite Church General Assembly, and of the General Conference Mennonite Church Tricentennial Session, July 28, 1995, Wichita, Kansas. Copyright © 1995 by Herald Press Scottdale PA 15683. Used by permission. Order print copies of Confession of Faith in a Mennonite Perspective, and Summary Statement, Confession of Faith in a Mennonite Perspective, From Herald Press, Scottdale, Pa. Worship resources based on this confession, and translations are also available

 

 

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 "There is no way to peace; peace is the way."  A. J. Muste