First Impressions
I have lived in southern Manitoba longer than I’ve lived anywhere else. For those familiar with these parts, you can’t live here very long before you encounter—or at least hear about—Mennonites. They came to this land from eastern Europe about 150 years ago, with the promise of good land and freedom. Now they are part of the Manitoba fabric.
Born and raised in Quebec, I can honestly say I had never heard of Mennonites before the age of 20. I may have read the word in history books somewhere, but that’s about it. When I came out west for Bible College in 1981 it wasn’t long before I met Mennonites and learned about their history and their faith. Now I am one.
My then fiancée and I began attending Fort Garry EMC in 1985. We quickly came to appreciate and enjoy the fellowship with other young adults that made up a significant part of the church’s demographic. For me, this was a friendly, Christ-centered church that was focused on outreach and that provided great spiritual support for Janine and me. Janine had grown up in a Mennonite Brethren church, so the atmosphere at Fort Garry seemed familiar to her, and the Mennonite connection helped her feel at home. For me, the label of Mennonite was secondary, a historical footnote at best.
It wasn’t long before that all began to change. A youth ministry opportunity in Morris opened up and soon I was reading things like the EMC statement of faith and doing research as part of the ordination process.
We have now been part of the EMC community for almost 40 years, so the Mennonite theological and cultural landscape has become quite familiar. Allow me to share some more first impressions, and then express my appreciation for Mennonite or Anabaptist teaching that has shaped my theology and ministry.
One of the first things I noticed about Mennonites was the role that family plays among them or at least family connections. Meeting other young adults at Fort Garry, I realized that many of them had connections with each other even if they came from different communities. This was because of the extended family “reach” that has never failed to amaze me in Mennonite circles.
I became introduced to the “Mennonite Game” early on. When I married Janine and came to learn that she had over 100 first cousins, I knew I was out of my depth.
We joke about these connections, but I came to realize that they actually can affect one’s sense of belonging. That can be a good thing, especially for students moving to another community. The negative side might be that those same connections might tend to exclude those who aren’t related. With my surname, nobody ever asked me who my father or uncle was. But I am happy to say that we were always included in the Christian fellowship, nonetheless. One thing to keep in mind is that our family connection in Jesus goes deeper.
A second impression I had as I encountered Mennonites can be described with the word ‘different,’ used in two ways. First, I quickly discovered that in Southern Manitoba some Mennonites were identifiable by their outward appearance. Women would be seen in long dresses and adorned with kerchiefs in their hair. Men would be dressed in plain clothes, often in dark colours. Again, this was a little more common back in the 80’s. This brought me into the whole question of whether the term Mennonite identified a faith or a culture. From my perspective, I can say with conviction that the answer is: BOTH.
There is no question that if you were to ask the average Canadian what a Mennonite is, much of their response will focus on cultural markings: dress, food, language, etc. No doubt they will be seen as religious, or Christian, as well, but the first identifiers will be cultural.
This brings me to the second way I am applying the word ‘different.’ We often hear the term “distinctives” applied to aspects of Mennonite or Anabaptist theology. The main distinctive that was named in my early experience among Mennonites was non-resistance or the peace position. This position opposed any participation in war or violence, based on the New Testament teaching of Jesus.
Ironically, while this position, or distinctive, was surely represented in Mennonite statements of faith and theology books, I often heard it being downplayed by lay people. I sensed the desire to be simply known for evangelical beliefs, more so than this peace position that set them apart. It tended to come across as wanting to shed the Mennonite “baggage” of their history. This leaning continues to this day.
As someone entering the Mennonite world from the ‘outside,’ and then spending time digging in to the distinctive of nonresistance and peace, I have come to appreciate this emphasis of Jesus’ teaching in the Sermon on the Mount. Indeed, I see it less as a distinctive and more as an integral part of our Lord’s calling for his followers. He embodied it to the limit. He calls us to do the same. As Mennonites we can share this emphasis with the wider body of Christ, not as an add-on or distinctive, but as part of the gospel.
A third impression I can name has more to do with church practice. As I got more involved in church membership, and as I heard more stories of past issues churches have dealt with, I learned the importance that Mennonites give to church discipline. This stems from the faith conviction of discipleship, that being a Christian means living as a Christian, living as Jesus lived.
We all know stories of when church discipline has been done well, and when it’s been done poorly. I needn’t go into detail here. I simply want to express my appreciation for this emphasis on Christian living and accountability. Is it easy to process (especially publicly)? Not in the least. Is it important and needed our churches today? Without a doubt.
May the Spirit continue to guide us Mennonites as we seek to shine the Light.
