Are We Becoming A Church Of MINOs (Mennonite In Name Only)?

Menno, though not without his faults, was far
ahead of his time as a writer and church leader.

One of my more memorable seminary courses involved the study of the 1069-page The Complete Writings of Menno Simons, and was taught by the late John C. Wenger, the translator of the work. I've since posted numerous blogs on Menno, and recently read Myron Augsburger's interesting historical novel, The Fugitive, on Menno's life.

As a member of a church that bears his name I have always appreciated the life and legacy of this 16th century reformer. Menno, a widely acclaimed priest in Friesland, made the courageous choice of aligning himself with the free church (Anabaptist) movement a decade after that it had its beginning in Switzerland. He never wanted to have a church named after him, but because he, unlike most of his fellow free church pastors, managed to escape martyrdom for a full 25 years and became the movement's most well known leader and its most prolific writer, peaceful Anabaptists in the Netherlands, as well as in Germany and Switzerland, became nicknamed as Menn-ists, and later as Menno-nites. 

One benefit of this misnomer was that it help distinguish the peaceful and non-violent branch of the movement from those who advocated the use of violent means of overthrowing jurisdictions aligned with a state-controlled church. 

Menno's survival is nothing short of a miracle, in that Holy Roman Emeror Charles V had a price of 100 guilders on his head, and decreed that anyone even providing him shelter was to be executed, and at least one person was. 

Today's North American heirs of the Anabaptist/Mennonite tradition tend to make much of the fact that they represent "a third way," that they are neither Protestant or Catholic but are unique in how they take following Jesus's teachings seriously, as in not resisting evil by evil means as taught in the Sermon on the Mount, on living a life of discipleship, simplicity and self denial, and by insisting that every believer must make their own decision about what faith, if any, they choose.

But in practice, are North American Mennonites really that different from other Christians?

1. Unlike most Mennonites today, Menno lived a life of voluntary poverty.

(God) knows that I seek not wealth, nor possessions, nor luxury, nor ease, but only the praise of the Lord, my salvation and the salvation of many souls. Because of this, I with my poor weak wife and children have for eighteen years endured excessive anxiety, oppression, affliction, misery and persecution. At the peril of my life I have been compelled everywhere to drag out an existence in fear. Yes, when the (state church) preachers repose on easy beds and soft pillows, we generally have to hide ourselves in out-of-the-way corners. When they at weddings and baptismal banquets revel with pipe, trumpet and lute, we have to be on our guard when a dog barks for fear an arresting officer has arrived. When they are greeted as doctors, lords and teachers by everyone, we have to hear that we are anabaptists, bootleg preachers, deceivers and heretics, and be saluted in the devil's name. In short, while they are gloriously rewarded for their service with large incomes and good times, our recompense and portion must be fire, sword and death. (p. 674 Complete Writings of Menno Simons)

2. Unlike most progressive Mennonite churches, Menno did not support having a salaried ministry and special houses of worship.

 "...humble yourselves and become unblameable disciples, that you may thereafter be called ministers...pastor diligently, preach and teach valiantly, cast from you all filthy lucre and booty; rent a farm, milk cows, learn a trade if possible, do manual labor as Paul did, and all that which you then fall short of will doubtless be given you and provided by pious brethren, by the grace of God, not in superfluity, but as necessity requires." (p. 451)

...they, our opponents, have no more command to baptize children than Israel to circumcise females, or to build churches, altars and places of worship on hills or in valleys... (p. 713)

...I therefore let you judge whether they believe from the heart who with the mouth say that the blood of Christ is the atoning sacrifice for their sin, and nevertheless seek and follow after all kinds of idolatry, ...stone churches and the drunken harloting of priests." (p. 393)

3. Unlike Mennonites who have become known as "the quiet in the land," Menno wrote and spoke openly to authorities, appealing for religious toleration and equal justice for everyone.

They say we will not obey the magistrates... We have obeyed them when not contrary to the word of God. We intend to do so all our lives. (But) Love compels us to respectfully and humbly show all high officials what the Word of God commands them, how they should rightfully execute their office to the glory and praise of the lord... (p. 549) to punish the transgressors and protect the good; to judge rightly between a man and his fellows; to do justice to the widows and orphans and to the poor, to rule cities and countries justly by a good policy and administration, not contrary to God’s Word but to the benefit of the common people. (p. 551)

4. Unlike later Amish and Old Order Mennonite groups, Menno did not advocate for  any kind of distinctive dress or headgear different from that of other ordinary members of the working class. But unlike more progressive Mennonite groups, he did write about simplicity in matters of personal appearance.

...whatsoever you do, do it in the name and fear of the Lord Jesus. Do not adorn yourselves with gold, silver, costly pearls, embroidered hair and expensive, unusual dress. Use such clothing as becomes women professing godliness and which is suitable for your occupation... (p.383)  and if (lavish dress) is forbidden to women, how much more to men who are the leaders and heads of their wives! (p.377)

5. Unlike many evangelical leaders of his day and of ours, Menno strongly advocated for justice for the poor and for the working class.

...For true evangelical faith is of such a nature that it cannot lie dormant, but manifests itself in all righteousness and acts of love, it dies to flesh and blood, it destroys all forbidden lusts and desires, it seeks and serves and fears God, it clothes the naked, it feeds the hungry,  it comforts the sorrowful, it shelters the destitute, it aids and consoles the sad, it returns good for evil... (p.307)

Question: How have North American Mennonites benefited from the violence of others who killed and banished native Americans and took over their land?