A sprinkling of change
As I read the “Exit Interviews” issue of CM (September 2024), I thought of the words of Jessica Herlein in a Rejoice devotional from October 30, 2021: “All our systems for righting wrongs and making amends pale in comparison to God’s overtures of mercy and restoration.”
Born and raised Mennonite, I was baptized by sprinkling in my early 20s. Several years later, I was engaged to a member of a Mennonite Brethren (MB) church who worked in Congo on a Bible translation project, supported by the MB Mission Board. We decided to return to Congo to continue the translation work.
Our marriage counsellor, an MB pastor, raised the question of rebaptism, since the MB conference’s mode of baptism was immersion. At that time, after struggling with the issue for about 20 years, the MB conference had decided to let individual churches decide whether to accept non-immersed people into membership. My husband’s church agreed to accept me without rebaptism.
About 20 years later, when our family returned from Congo, rebaptism was no longer an issue. Instead, the question of ordination of women pastors was the concern in the MB conference. We formed a women’s networking group that lobbied for the change.
Fast-forward another 20 years and this is no longer an issue. Inclusion of LGBTQ people is now the struggle.
I predict it will be another 20 years before that changes. In that case, I will no longer be here to see it happen.
When we retired and moved to Winnipeg, my husband and I joined Jubilee Mennonite Church, in part because it was a member of both conferences. Sadly, that is no longer the case, as we were voted out of fellowship by the MB conference in March 2023.
Through our overseas experience, my husband, Hardy, and I learned so much about what it means to immerse oneself in a different culture, to envision God through the lens of that culture, to accept the “other” as part of God’s creation, loved and valued for who they are and what we can learn from them. This influenced our decision to be part of a congregation that accepts LGBTQ people.
– Elfrieda Neufeld Schroeder, Winnipeg (Jubilee Mennonite Church)
HR Obfuscation
Having worked for nearly 40 years in some of the largest corporate organizations in the world, moving from junior to senior positions, I found the stories about human resources (HR) I have been reading in Canadian Mennonite brought back unsettling memories of how corporate HR has dealt with similar issues.
I do not want to comment on the cases directly but thought it might be helpful to offer my perspective on the general principles. I would like to highlight a few observations.
Observation 1: Since when did a charitable organization like Mennonite Central Committee turn into a corporate structure? The infiltration of HR-speak into the discourse of the church is unsettling. Obfuscation is the primary tool of HR organizations and is usually justified by citing the protection of individual rights. I don’t buy it.
It’s a tool to cover up what one really means but is afraid to say in clear English (or French or whatever other language).
Observation 2: In my experience, HR never makes the rules. These are set by upper management. Look to the top of the organizational structure for the source of directions. I am not absolving HR of any responsibility in how they handled the individual cases, but upper management is always behind HR actions.
Observation 3: In the corporate world, upper management policy is directed by the board of directors and ultimately the shareholders. In this case, the Mennonite churches are the shareholders. If they feel change is needed, they should say so and not leave the poor individuals to deal with this alone.
It is up to everyone to make their opinions known.
– Norman Huebert, Saskatoon (Wildwood Mennonite Church)
A recipe for trouble
As someone who has worked for several different Mennonite organizations, I was interested in the recent articles on conflict in Mennonite Central Committee (MCC) and other Mennonite organizations (“MCC executive directors respond to concerns of former workers,” August 2024).
At first blush, it seems impossible that such dedicated, idealistic, and profoundly well-meaning people as one finds in MCC and other organizations could ever end up in bitter conflicts with one another. However, that very idealism often means that people will feel so strongly about the work they do that they become absolutist on important issues, and even on quite minor issues that seem to align with core beliefs. Combine the tendency to take strong positions with the sort of Mennonite honesty (read: bluntness) that compels people to tell others exactly what they think of their opinions or their actions, and you have a recipe for trouble. Especially when the recipient of the criticism is expected to swallow it whole because, after all, it comes from the heart.
The challenge is to find a respectful way to separate the conflict from the person, and work together toward a solution.
– Paul Redekop, Winnipeg (First Mennonite Church)
Prescribing poetry
In her interview with Pádraig Ó Tuama (“Looking for words that matter,” November 2024) Susan Fish asks if there is a poem Ó Tuama would prescribe to help us reframe our differences with respect to LGBTQ differences. He answers, “Not in general.”
Neither do I know of such a poem, though I suspect such poems must exist. But I am a collector of poems, and the question brought to mind two poems by Sam Walter Foss, whose poem The House by the Side of the Road could be familiar to some older readers. These poems—Odium Theologicum and The Prayer of Cyrus Brown— speak about religious divisions. Odium Theologicum ends with these words:
They lashed each other with words that stung,
That smote as with a rod;
Each glared in the face of his fellow man,
And angrily talked of God.
Then each man parted and went his way,
As their different courses ran;
And each man journeyed with wrath in his heart,
And hating his fellow man.
LGBTQ issues would not have been a topic in Sam’s day, but I think these poems were an attempt to highlight the foolishness of the artificial religious differences that existed at the time and may find application for us today.
– Eric Unger, Winnipeg
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