Pressure is increasing once again. The violent and repressive imagination created by apartheid still dominates. Recent violence directed at African foreign nationals is but one example of this. (Photo by Karen Suderman)
The journey towards reconciliation is not easy. Attempts to repair wrongs involve time and intentionality. Healing broken relationships takes longer still.
On April 18, Karen and Andrew Suderman and at least 18 others protest recent eruptions of xenophobia by wrapping about 100 trees in the downtown core of Pietermaritzburg with yellow fabric and a statement from South Africa’s Freedom Charter: ‘South Africa belongs to all who live in it.’ (Photo courtesy of Karen and Andrew Suderman)
As a colourful protest against xenophobia unfolded in downtown Pietermaritzburg, South Africa, people living in the neighbourhood come out and help wrap trees in yellow fabric to symbolize friendship, warmth, welcoming, joy and hope, and to fasten posters of inclusion to the fabric. (Photo by Andrew Suderman)
What do you do in the face of hatred, a hatred so immense that it drives people to pillage, beat and even kill others? What do you do when that hatred is simultaneously “out there” and in your own backyard? How do you show love, kindness and hospitality in rejection and defiance of such wanton violence?
Palmer Becker and J.T. Masih (centre) in a teaching mission in India. (Photo courtesy of Palmer Becker)
Just as there are Lutheran, Baptist and Anglican Christians, so there are Mennonite Christians. The name “Mennonite” is most appropriately used as an adjective rather than a noun. We are first of all Christians and secondarily a certain kind of Christian.
“Arise, my love, my fair one, and come away; for lo, the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come . . . . Rise up my love, and come away” (Song of Songs 2:10b-12a, 13b, KJV)
My grandmother’s church is, like all Old Order Mennonite churches, plain. The white walls are bare. There are no stained-glass windows, no gilded altars and no images of saints or martyrs. Pews of hard, blonde oak sit in tight rows on worn linoleum.
“A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household! So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known.
Matthew 10:37 reads, “Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me.”
For many people, the Christian faith and poverty are deeply interconnected. Acts of charity are widely viewed as a key aspect of the Christian life, and the church has a long history of providing relief and advocacy for justice for the poor.
Anneken de Vlaster, an Anabaptist woman, is thrown into the fire in 1571, as pictured in Herald Press’s Martyrs Mirror.
Lydie Yougbaré emerges from her baptism and into the fellowship of the Bobo Dioulasso congregation of Eglise Evangélique Mennonite du Burkina Faso. (Photo by Frank Nacanabo)
Sometimes, a single act can have enormous consequences.
Indigenous students and their families arrive by plane for a Mennonite-run Bible school at Stormer Lake in northwestern Ontario in 1981. (Photo by Martin Frey)
Children from indigenous communities in northern Manitoba are pictured with their teacher at a summer camp in Loon Straits, Man., in the 1950s. (Photo by Edwin Brandt, courtesy of the Mennonite Archives of Ontario)
A resident of the Beardy’s & Okemasis Willow Cree First Nation in Saskatchewan reads a thank-you letter from MCC Canada for his donation of $5 in 1968. (Photo courtesy of the Mennonite Archives of Ontario)
Henry Berg, third from left, and indigenous men build a chapel at Cross Lake, Man., sometime in the 1950s. (Photo courtesy of the Mennonite Archives of Ontario)
The Niagara Iroquois Dance Group performs in the chapel of Conrad Grebel College as part of ‘Tandi: Symposium on Native Peoples,’ held Jan. 20 to 22, 1976. (Photo courtesy of the Mennonite Archives of Ontario)
“History,” wrote American poet Maya Angelou more than 20 years ago, “despite its wrenching pain, cannot be unlived, but if faced with courage, need not be lived again.”
The term “settler” for Canadians of European descent was popularized by Roger Epp in his 2008 book, We are all Treaty People. This term acknowledges—rather than ignores—the conflicted history of the colonial project that began in Eastern Canada in the late 1500s.
In an appendix to Ambassadors of Reconciliation, Vol. II: Diverse Christian Practices of Restorative Justice and Peacemaking (Orbis Books), which I co-wrote, I explored the question of how principles and practices of restorative justice might be applied to historic and continuing violence, as is the case regarding indigenous justice in Canada.
My wife Rachel and I wanted to start practising radical hospitality, but we live in a cosy basement apartment. It would be so much easier if we had our own house with lots of common space. But we felt Jesus was calling us to open up our doors with the room we did have.
If you find yourself in Victoria Park in Kitchener, Ont., on a Thursday evening in the summertime, wander down the tree-lined path and over the bridge until you reach the island. You will pass families from many cultures out for an evening stroll or a drum circle under the gazebo. Keep going.
David Siebert, left; Josie Winterfeld, outreach worker at Stirling Avenue Mennonite Church, Kitchener, Ont.; Dylan Siebert and Annemarie Rogalsky enjoy table fellowship at 50 Kent during Awakening Hope, an evening of 'inspiring each other on the path of Christian discipleship and community living' on Feb. 20, 2014. (Photo by Dave Rogalsky)
Chris Brnjas and Jessica Reesor-Rempel
Mennonite churches are afraid. In fact, Christian denominations all over Canada are afraid. We have felt this, seen it and experienced it. Sometimes this fear leads denominations to do reckless things. Sometimes it reaches the point of despair. Why so much fear?
1. What acts of servanthood have you seen carried out by church leaders? Do your church leaders take a turn working in the kitchen? What message do they send when they do menial jobs? What does it mean to be a servant leader?
What to do?” is our anxious impulse.
“In the beginning,” God was revealed in creation before there was anyone to appreciate the self-disclosure this represented. It was long before any documentation by either Scripture or photograph was possible.
1. How has our society’s attitude toward same-sex relationships changed in the past 20 or 30 years? Who or what has contributed to this shift? How much has the church changed its attitude on this issue?
Theologically conservative Christians are widely perceived as hostile to gays. And it is largely our own fault.
1. What has changed since the 1970s and ’80s that conversations about sexual misconduct and sexual abuse are so much more prevalent these days? Does sexual violence happen more now, or are we just more ready to talk about it? Does a sexualized culture make sexual violence more prevalent? Are we less apt to silence or blame victims than formerly?
Some readers have called for a moratorium on reports about John Howard Yoder’s past misdeeds. We acknowledge that continued attention to this issue has caused pain to Yoder’s family, friends and colleagues, as well as to the women who suffered because of his actions.
The following is excerpted from a longer article, “ ‘Defanging the beast’: Mennonite responses to John Howard Yoder’s sexual abuse,” in Mennonite Quarterly Review No. 89 (January 2015), based on newly available documents and interviews with 29 individuals.
1. What strangers have you encountered this Christmas season? Who are the wise and contemplative thinkers who help us to see where heaven is reaching down to earth? How do we make room in our lives for strangers and wise ones?
"The Commitment" by Lynda Toews, 2014
The artist invited members of her church to pose for a photo that would be the basis for the artwork.
Photos of animals were used to create the nativity scene.
It all began in January 2014. My husband Gary and I started to research conventional nativity art and arrived at a new vision. We decided to focus attention on the very humble and usually invisible Joseph.
From then, the painting took three months to create, beginning with buying old sheets from Mennonite Central Committee for sewing some first-century costumes.
That Jesus is thus a union of divine and mortal signals an ancient truth that underlies all worship: from creation onward, in love’s deep sacrifice, God’s outstretched eternal finger touches the outstretched finger of the mortal Adam. (Credit: Commons.wikimedia.org)
What many hero stories fail to show is the cost of redemption for all the bit players in the story, all those ordinary people who attempt to get on with life, often oblivious to the grand narratives in the making. (Credit: Commons.wikimedia.org)
While gifts sometimes do fill a material need—the poverty-stricken student accepts with gratitude a food voucher or a decent blanket—at their truest, gifts are part of the self that is offered to another self. (Credit: Commons.wikimedia.org)
Edna Alison Froese
