InConversation

Two significant events have occurred already in 2005 that should awaken the followers of Jesus to the fact that this is no longer the world our grandmas grew up in (as if typing away on this laptop is not proof enough).

One event occurred January 27, when world leaders gathered in southern Poland to commemorate the 60th anniversary of the liberation of Auschwitz, that notorious Nazi death camp of World War II. The other took place at a birthday party on January 8 in England, where 20-year-old Prince Harry arrived at a party costumed as a Nazi, complete with red armband and swastika.

What’s the significance for peace-loving Mennonites, you ask? Well, Auschwitz became a signpost for a generation in western culture. It not only destroyed the notion that humanity would create the perfect world through knowledge, technology, solidarity, and lederhosen (modernism), it also served as a boiling-over point for many to abandon God. (“The God of our reasoning would never allow this, therefore we reason God is dead!”) The thought of millions meticulously slaughtered by a “modern Christian” society should always stagger us. Auschwitz reminds us that evil continuously lurks beneath the polished veneer of humanity, and our supposed advancements, even theological ones, do not immunize us from an abrupt retreat into stupidity.

Which brings us to Harry—the sudden poster child of a new world—who somehow thought it cool to party in a uniform that symbolizes Auschwitz. One young Englishman, interviewed following the abrupt departure of the hamster from the wheel in Harry’s head, declared in classic postmodern fashion, “He can choose whatever he wants; it’s only a costume.” Ah, the great postmodern ambivalence that sees no answers for anything, so do or believe whatever you want so long as you don’t infringe on anyone else’s right to do or believe whatever they want.

These curiously connected events reveal two vastly different worlds that the church has the privilege of serving in these days. A cultural and social shift of tsunamic proportions has taken place since Auschwitz that may rival the radical wave of the Reformation. The liberation ceremonies and Harry’s wardrobe reveal two starkly different worldviews that exist within our provinces, neighbourhoods, and, yes, even our churches. This is not my grandma’s world!

So how do we declare the kingdom of God to a generation befuddled by the humiliation of Auschwitz (for they are still among us), while proclaiming the unique authority and liberation of Jesus to a generation marked by “whatever”? (Don’t forget whose modernist experiment they are reacting against.)

This, we are discovering, is a mighty challenge. On the one hand, we wage war over everything from morality to music and the nature of potlucks. On the other, we cluster in ghettos, donning our own costumes and speaking in acronyms while Rome is burning. Or we marry the culture around us, copycatting fads and philosophies of all persuasions, leaving us nothing to say to the world because we are conforming to it, rather than transforming it.

Both hands are mercilessly sad—history reminds us so—given that many grandmas and Harrys we know live without the peace and hope we say we believe Christ alone brings. This mighty challenge demands that we be thoroughly enraptured by the good news of Jesus while embodying a counter-cultural and cross-generational love, inspiring and releasing one another for the sake of grandma and Harry. After all, the kingdom comes as we, and more grandmas and Harrys with us, embrace the cross in discipleship and each other in community.
—Phil Wagler

This writer, after having his dream of a professional hockey career ended by reality, has gone outside his box to serve Christ in student development, conference leadership, and pastoral ministry. He is currently leading servant (pastor) of Zurich Mennonite Church, Ontario.

This section is a forum for discussion and discernment. Letters express the opinion of the writer only, not necessarily the position of Canadian Mennonite, any of the five area churches or Mennonite Church Canada. Letters should address issues rather than criticizing individuals and include the writer’s contact information. We will send copies of letters discussing other parties to the named individuals or organizations to provide the opportunity for a response. Letters can be sent to letters@canadianmennonite.org or to “Letter to the Editor,” Canadian Mennonite, 490 Dutton Drive, Unit C5, Waterloo, ON N2L 6H7.

Rightness, relationship
not mutually exclusive

Re: “Praying for the unity of the church” article by Dan Nighswander, January 10, 2005.

We’d like to thank Mennonite Church Canada for selecting “Praying over the broken body of Christ” as the theme for this year’s Week of Prayer for Christian Unity. The visual image that this theme evokes is a good starting point for reflection. How can we jointly claim to be “of Christ” and yet remain so visibly separate? How much more effectively might we build Christ’s kingdom of peace and love if Christ’s body were whole? The author rightly states that the only path to true identity is founded in Christ, whom we all claim to be King and Saviour, and that to travel this path requires humility, honesty and genuine love.

In the first of five sessions, the author describes the tendency toward “rightness” and “relationship” as two polarities that draw Christians apart. He suggests that the pursuit of correct theology, pure ethics, clean logic and absolute truth is often exercised in opposition to nurturing loving relationships. This implies that these polarities are mutually exclusive—that we cannot love, or love as well, if we are overly concerned about knowing and following God’s truth. What a disconcerting line of thought. The author then refers to the Apostle Paul, who recognized the importance of both rightness and relationships. We’d like to expand on this second point to illustrate that the path to attaining Christian unity lies in a clearer understanding of the connection between these polarities. That is, we must strive to know God’s truth so that we can love better.

If there is one thing that all Christians agree on, it’s Christ’s new commandment of love. This is clear from the gospels and the letters of the apostles. The inner logic of Christian love, which in the gospels is the living source of moral goodness, leads even to the love of one’s enemies. Although one might argue that all love is good, regardless of motive or circumstance, true authentic love that fulfills God’s purpose can only come about within the reality of God’s truth—the truth about God’s plan for humanity, the truth about who we are as people, and the truth about how we are to relate to God and others. There is a need to distinguish between a so-called love, whose goal is simply to make others feel good in human terms (e.g. tolerance), and true love borne from a recognition that all men and women receive their essential and common dignity from God, and with it, a capacity toward truth and goodness. Parents know all too well that love sometimes hurts. At times we must act in a way that a child might feel is unloving precisely because of our great love for them.

True unity will become possible when we discover how to live and love in unison with God’s truth in its complete fullness—a truth that first and foremost demands that we love selflessly and without limit as Christ loves us, respecting the dignity of every person. All Christians have a responsibility to earnestly seek God’s truth and to respond as God calls us. If history is a guide, the road to unity will not be travelled easily or quickly. Even so, we see encouraging signs of good will among many sisters and brothers in our own community and around the world. Through humility, dialogue, fellowship, charity toward one another, and above all, prayer—personal heartfelt prayer and shared prayer with our sisters and brothers in Christ—we can dare to hope that with God’s grace we will someday be reunited, as our Lord intended.
—Cathy Craig/Lynden Penner, Regina, Sask.

Tsunami relief supplies
should be bought locally

As someone who has travelled a bit, I have in years past visited several of the places that were hit by the tsunami. After all the media attention about the need for money—and not direct aid like blankets, clothing and toothbrushes—I was quite surprised when I saw on the web that MCC now is doing precisely what I was led to believe they would not do: send relief kits.

During my travels to that part of the world, I found virtually every conceivable product imagined by man is made there. While I know villagers along the shore have lost everything, and I certainly think we should help them financially, I fail to understand why we, as Mennonites, are being asked to make relief kits in Canada with products made in those very same countries—sometimes within miles of the devastated areas—and then use our donated money to ship those products right back. Does it not make more sense to buy the materials locally and save the shipping costs?

I have a hard time to support MCC after this. I really think Donald Peters, MCC Canada executive director, and Daniel Friesen, MCC Manitoba executive director, should use their own money, not mine, and visit the devastated areas, and reconsider their very inappropriate response on the part of MCC in Canada.
—Jacob Dyck, Winnipeg, Man.

Salvation comes from
faith, not works

I have always been impressed by the depth of spiritual insight embodied in the words of many African-American spiritual songs. I recently heard one of these that I had not heard before and a phrase from its refrain has remained stuck in my mind since then. This has caused me to reflect on what that phrase—“Everybody talkin’ ’bout heaven ain’t goin’ there, no, uh uh”—means. Obviously this means that some of those “talkin’ ’bout heaven” will be going elsewhere and scripture is quite clear on what that “elsewhere” is all about.

This brings to mind what Jesus said in Matthew 7:21 to 23: “Not everyone that says to me, Lord, Lord, shall enter into the kingdom of heaven.” While many who will appear before Christ will claim to have done many wonderful works in his name, he will say to them, “I never knew you, depart from me, you that work iniquity.” How terribly sad for anyone to be in that category.

On the other hand, how wonderful it is to look forward to attending the most beautiful wedding ever to take place anywhere, anytime, ever. Not only that, but to be the bride at that wedding makes it even more wonderful. As a 79-year-old male suffering the effects of a stroke, heart attacks and diabetes, the prospect is even more astounding.

So while it is commendable and praiseworthy to be actively involved in the institutional church, that in and of itself is simply not enough to ensure being part of the bride of Christ and the wedding celebration. And just think of it, the ensuing “honeymoon” will go on forever.

To be part of that “bride” and the wedding celebration requires confessing one’s sins to Jesus Christ and accepting in faith the fact that he has paid the penalty for all our sins, thereby making us fit for the kingdom of God.

Having done this, we can be assured that we are included among those who form the bride of Christ as referred to in Revelation 21:9, where the angel says to John, the writer of this book, “Come, I will show you the bride, the Lamb’s wife.”

See you at the wedding.
—Frank J. Thiessen, Winnipeg, Man.