There is a lot of discussion about hell in Christian circles today. A big difference is made when we decide whether hell is an arbitrary punishment that God designs to make bad people suffer, or the natural consequence of choices we make here in this life. Try this analogy. It helps me think about hell.Continue reading Hell and Highwater→
In this year when the Protestant (Radical) Reformation is remembered, Menno Simons is a 16th century leader to whom we are indebted and yet often forget. Some EMCers know Menno’s story; others know little. Pastors play a role in this.
Many of us were raised within the EMC. We’re shaped by this Dutch former priest, indebted to the Radical Reformation, influenced by the Small Church’s leaving the Big Church in 1812, and have family who were born on “this side” or “that side” of a river.
For others, few reasons why we attend an EMC church clearly relate to Menno Simons: it meets nearby, is evangelical, friendships, family, Kids’ Club, VBS, camp work, Sunday School, coming to faith in Christ, limited options, church conflict elsewhere.
Some people attend because a local EMC church has Mennonite in its name; others,because it doesn’t. Some attend because of a church’s non-resistant position; others despite it or because it might mean little locally. Yet each church is linked to Menno Simons.
Credit WGM and Others
Credit leader Ben D. Reimer and the Western Gospel Mission’s workers for opening the EMC door 70 years ago to non-Dutch/German people. The WGM in 1946-1961 planted churches in non-Mennonite communities in three provinces, downplayed the term Mennonite because it was a barrier to outreach, and adapted somewhat to local cultures.
As people have noted, it is ironic that aggressive church planting happened by pacifist German-speaking people just after World War Two. Credit also goes to non-Dutch/German people who decades ago became members (or a pastor, such as Edwin Wright) when it might have been easier to go elsewhere. As a result, changes have happened and are happening.
For some of us, our “Anabaptist convictions” were partly honed in Baptist, Pentecostal, and other Evangelical circles before joining the EMC. I was attracted to the Mennonite church because the Pentecostal Assemblies of Canada, a fine denomination, would likely not have ordained me because of my stance on the Holy Spirit. I sought an evangelical option (despite my United Church roots) and was influenced by MCC on peace and social issues. Joining the EMC in particular was more luck than good management—credit Jim and Virginia Dyck (then in Wabowden), the EMC contingent among SBC’s faculty, and Russ Loewen who snagged me to teach a S.S. class in Steinbach EMC.
Thought and Menno Simons
Whether we’ve joined the EMC from the inside or outside, we’re to consider Menno Simons’ teachings. It dishonours him and seems un-Anabaptist to do otherwise. Not that we must agree with him on all matters. Menno Simons insisted that people test what he said by the Word and Spirit and, if there’s a difference, stay with the Word and Christ (Complete Writings, 311). Menno never said to study Scripture because all roads lead to him. His focus was different: it was on Christ.
Exploring Menno Simons and the history he symbolizes is enriching, confusing, and disturbing—as can be any part of Church history. We might become aware of the many Anabaptist divisions, how some Anabaptists disassociate from Evangelicals, and how some people merge faith and culture under the term Mennonite. For some people the migrations to Prussia, Russia, Canada, and elsewhere fall within family history that is both significant and enriching; to others, the connection that matters starts and remains in Canada.
Comfort in Menno
When disturbed, though, we can find some comfort in Menno Simons: he disliked divisions among Anabaptists, wouldn’t want the church to be named after him, and thought the term Anabaptistdidn’t fit him (334, 630). What might he think, then, when people claim to be born Mennonite, talk of Mennonite food and language, or describe themselves as Mennonite while not following Christ? How is Menno Simons honoured if not allowed to critique the church named after him?
What’s attractive for some of us is that Menno was evangelical in his understanding of Christ and his work. “For Christ’s sake we are in grace; for His sake we are heard; and for His sake our faults and failings . . . are remitted,” he wrote in 1550. “For it is He who stands between His Father and His imperfect children, with His perfect righteousness, and with His innocent blood and death, and intercedes for all those who believe on Him and who strive by faith in the divine Word to turn from evil . . .” (506).
Assurance of Salvation
Further, Menno Simons taught that a weak follower of Christ could have an assurance of salvation. In 1557 he pointed a sick woman to Christ: “I pray and desire that you will betake yourself wholly both as to what is inward and what is outward unto Christ Jesus and His merits, believing and confessing that His precious blood alone is your cleansing; His righteousness your piety; His death your life; and His resurrection your justification; for He is the forgiveness of all your sins; His bloody wounds are your reconciliation; and His victorious strength is the staff and consolation of your weakness….” What wonderful words!
He told her, “ . . . rest assured that you are a child of God, and that you will inherit the kingdom of grace in eternal joy with all the saints” (1051-1052). I once showed this passage to Rev. Dave K. Schellenberg, the WGM’s former field man, EMC church planter at Portage la Prairie, and the first editor of this magazine. It puzzled him. If earlier Kleine Gemeinde leaders read Menno’s writings and he taught on the assurance of salvation, why did they seem so uncertain of assurance?
No Boast of Perfection
Comfort in Menno Simons can also be found in his being an imperfect saint. “Think not, beloved reader, that we boast of being perfect and without sins,” he wrote in 1552. “Not at all. As for me I confess that often my prayer is mixed with sin and my righteousness with unrighteousness” (506). J. C. Wenger, a modern Anabaptist scholar, highlighted such references (footnotes on 233, 311, 447).
Menno was properly concerned about Protestants who sang of freedom in Christ “while beer and wine verily run from their drunken mouths and noses.” He objected in 1541 that “anyone who can but recite” that salvation is by grace through faith alone, “no matter now carnally he lives, is a good evangelical man and a precious brother.” Simons was concerned about a living faith, about faith and practice. Memorization and slogans weren’t enough then. They still aren’t.
Such correction wasn’t always well received: “If someone steps up in true and sincere love to admonish or reprove them…and points them to Christ Jesus rightly,” Menno said, “…then he must hear…that he is one who believes in salvation by good works, is a heaven stormer, a sectarian agitator, a rabble rouser, a make-believe Christian, a disdainer of the sacraments, or an Anabaptist” (334). How might Menno Simons be received today as a preacher within our EMC churches and on Mennonite colonies?
An Unnatural Death
J. C. Wenger says Menno wrote far too much defending what now is mostly discarded: that Jesus was born in Mary, but not of her (836-837). I agree. Nor do we need to hold to his strict view of church discipline: a spouse is to separate from a mate under discipline (478-479). He fluctuated on this depending, we can suspect, on who was pressuring him at the moment (1048-1049, 1058-1061).
His six“true signs” of the “Church of Christ” are useful for assessing a church’s maturity and doctrinal integrity (734-743), though I hold that denominations can be in Christ while partly in error. As well, given our strong concern in the EMC for evangelism and church planting, it’s important for us (including missionaries and evangelists) to learn from Menno’s concern for peace and social justice (100, 117-119, 194-198, 367-368, 602-604).
Menno said more. Agree or disagree with him on a particular matter, we best not dismiss him. He held his views in a difficult time at a high personal cost. If he physically died a natural death denied many others in his time, his memory dies unnaturally in our time if we forget him—whether our local EM church name says Mennonite or not.
Terry M. Smith (Rev.) joined the EMC in 1979, served as a pastor from 1985-1996, and became executive secretary to the BCM in 1997. He was raised in the United Church and baptized in a Baptist church. During journalism studies he was called to ministry and began pastoral training at Central Pentecostal College. He is a graduate of SAIT, SBC, MBBC, and PTS.
Major source: The Complete Writings of Menno Simons (Herald Press, rev. 1984) edited by J. C. Wenger. A biography of Menno Simons is on 1 to 29; an autobiography is on 668-674. Leonard Verduin, a Christian Reformed minister who died in 1999, graciously served as translator.
For the past half-century or more the North American Church has promoted a gospel that emphasizes getting saved.
While salvation is certainly important, the focus on getting a ticket to heaven has left many wondering what value the gospel has for this present life. Do we give the impression that believing in Jesus is only about eternal life?
Somewhere in the history of our church-culture a shift has taken place that convinced us that we need to get people to make decisions for Jesus. But did Jesus say we should go and make converts—or make disciples?
The new Vision Statement for the EMC says in part, “We envision teaching the gospel with a Christ-centred approach to Scripture, affirming Anabaptist convictions.” If we are to take this vision to heart, we need to consider how we truly define “gospel.”
An Apostolic Pattern
To teach the Christ-centred Gospel we must follow the Apostolic Pattern handed down to us.In Paul’s second letter to Timothy we read about Paul’s intense concern that Timothy hold on to the gospel.
Paul knew that Timothy was struggling to preach the gospel of Christ according to the apostles’ teaching. Certain parties wanted to add to the gospel and to make it more relevant. Timothy felt this pressure and grew ashamed of the gospel.
It is no wonder then that Paul was quite blunt with Timothy and his timidity about the gospel. If the gospel appeared weak because Paul was in prison, Paul responded, “I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Tim. 1:12).
So Paul writes to encourage Timothy, to bolster what is in danger of growing weak. He reminds him of the source of the gospel: “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus” (2 Tim. 1:13).
What the Gospel is Not
We struggle with similar temptations, and you would think that we would all agree on how we define the gospel. But I have come to discover that there is quite a broad spectrum when people speak of the gospel. We do not all agree.
What are some wrong conceptions of the gospel?
First, most of us have grown up with the conception that the gospel is about personal salvation. Second, our predominant understanding of the gospel comes from Paul’s letters where he presented the essence of the gospel as “justification by faith.”Third, if the gospel means justification by faith, why didn’t Jesus preach in those terms?
The end result is that the word “gospel” has been hijacked to mean “personal salvation.” This is why we focus on making a decision, why conversion experiences trump the process of discipleship, and why gospel as we know it is different than what it meant to Jesus and the apostles.
What is the Gospel?
If you want a nutshell of the gospel, Paul told Timothy, “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel” (2 Tim. 2:8). The gospel Paul refers to can be found more fully represented in 1 Cor. 15:1-5. These are perhaps the oldest known lines of the gospel. Before there was a New Testament, this was the gospel. For Paul, the gospel did not begin at Matthew 1:1, but in Genesis.
It was in this manner that Paul preached the gospel of Jesus. Every sermon in Acts and every New Testament writer saw this gospel as part of a larger narrative. What was that gospel?
The Story of Israel
The Story of Israel, or the Story of the Bible, begins this odyssey that is the Gospel. We know the essential parts of this story: Adam and Eve sinning, the calling of Abraham and the choosing of a people, Israel’s failure to be a missional people and testify to God’s purposes. The important thing is to note how this not only sets up the gospel, but is, in reality, “the good news of God” in that He kept speaking into our world despite the failure of humankind to obey His commandments.
The Story of Jesus
The story of Jesus is the story of God sending His Son to establish His Messiah or Christ, and to finally establish His kingdom. Now, we cannot understand this part of the story without understanding the Story of Israel. The Story of Jesus is first and foremost a resolution of Israel’s story, and because the Story of Jesus completes the Story of Israel, it saves.
The Plan of Salvation
Then we can talk about the Plan of Salvation for it flows out of the Story of Israel as completed in the Story of Jesus. The Plan of Salvation is not the gospel. The Gospel cannot be reduced to four spiritual laws or five points. If we do, we will find that men and women will get “saved,” but they won’t have a clue about discipleship, or justice, or obedience.
Anabaptists believe that Christ is the centre of Scripture. If you believe that, then you will read Scripture with Christ as your lens. You will see that all Scripture speaks to the centrality of Jesus Christ and His Gospel.
Guard the Content
To teach the Christ-centred Gospel we must guard the content of this teaching. “By the Holy Spirit who dwells within us, guard the good deposit entrusted to you” (2 Tim. 1:14).
How do we guard the gospel?
Entrust The Gospel
Entrust the gospel to faithful people who will carefully handle its truths. Paul tells Timothy, “What you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2 Tim. 2:2). You are Christ’s representatives when you live your life with Jesus as Lord. In short, the Story of the Gospel continues with you.
Endure the Suffering
Endure the suffering that will surely come from holding to this gospel. The time that Paul predicted when people will not put up with sound doctrine seems constant in every generation. Sound doctrine, the true Gospel, does not resonate with those who have a different agenda. To suit their own desires they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn away from the truth and hold on to myths (2 Tim. 4:3-4). This is happening even within the Church.
The Gospel Story, that Jesus Christ is Lord, the fulfillment of all that God purposed for our lives, will be rejected by those who think it is too judgmental, too exclusive, too simplistic or too theological. Are you ready to suffer as Paul did for the Gospel of Jesus Christ?
Proclaim the Gospel
Faithfully proclaim the gospel story. Guarding the gospel is not achieved by burying it or keeping quiet about it. Proclaiming the Gospel preserves it as well as declares it. This is critical; in the face of a hostile world that cannot grasp its own lostness and a God who has entrusted us with this incredible message, we cannot be quiet.
Into every facet of life, the messy and rough situations of marital breakdown, and personally self-destructive tendencies, speak Jesus as Lord into those places.“In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: Preach the Word!” (2 Tim. 4:1-2).
Dr. Darryl G. Klassen is the senior pastor of Kleefeld EMC. This article is based on his message of Saturday, July 2, at the EMC’s 2016 national convention.
A publication of the Evangelical Mennonite Conference