Praying for Sanford

We feel blessed by reports of my brother Sanford's improved health since his heart attack.

Here his beloved Martha is praying with him in his room at Hospital Mexico in San Jose, where he has been moved for possible bypass surgery. This is one of the best government hospitals in Costa Rica, an above average Central American country which has invested its resources in education and health care instead of in military might (Costa Rica has only the equivalent of a National Guard).

My brother and his family joined other several other Beachy Amish families in moving to Costa Rica in 1968, where they have established numerous churches and now have a publishing enterprise that produces La Antorcha de la Verdad, which now has the largest circulation of any Mennonite publication in the world, according to a piece by John Roth in the April 2, 2012, Mennonite World Review.

We invite your continued prayers for Sanford and his family and for the churches they have helped establish in Central America. Three of his sons are pastors, editors and writers who are active in providing leadership in the work, along with numerous indigenous pastors and leaders.

A remarkable story.

P. S. My nephew Pablo Yoder has written numerous books, including a beautifully illustrated nature book, "The Work of Thy Fingers" and one for younger readers, "My Father's World."

Is This For Here, or to Go?

In our house church yesterday (we meet at four), Skip and Carol Tobin shared their vision of a church being less about trying to attract others to come to us, and more about preparing and sending us out to wherever we are needed.

At the close of our service, as we prepared for our usual evening meal together, we shared the bread and cup of the Lord’s Supper as a metaphor for the poured out and broken life of Jesus. Since one of our members has a gluten allergy, we used rice crackers as our bread. It was brittle fare, nothing like the bland texture of leavened bread, a fitting sign of a life broken for others.

As we poured grape juice into cups for everyone around the table, we invited each to share what they needed from God for the week ahead. Blood is a sign of life, we reminded ourselves, not just of death, so we expressed, by turn, our need for renewed life from a God who freely offers life to all.

It was a moment of clarity for me, that in the partaking of an ordinary, life-giving meal, that we not only celebrate our coming together, broken and in need of new life for ourselves, but that in communion we prepare for going out, ready and able to share with others the life we receive in the Eucharist.

In order to live in the world in the imitation of Christ, we need all of the spiritual energy we can get--energizing, life giving bread, life enhancing drink.

As this food gives up its life for us,
may we follow that pattern of
self surrender for each other.
May we be life for one another.

from “Prayers for the Domestic Church” by Edward Hays

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How Much Real Estate Does God Need?

These properties are all exempt from paying real estate taxes.

I well remember a sign I saw once along along Highway 33 east of town that announced, “God is about to do something wonderful here.”

Turns out God was apparently planning to turn some irreplaceable farm land into a large asphalt parking lot with a multi-million dollar brick and concrete structure built in the middle of it.

As open land in our Valley becomes more and more scarce, I’ve long been concerned about our preserving as much of our remaining unspoiled wooded and agricultural land as possible.

This calls for help even from congregations.

In theory I am on the side of people of whatever faith being able to buy and build wherever they choose. Having said that, I would also expect believers to be especially careful about how much of God’s good earth they gouge out and pave over.

As alternatives, congregations could cooperate in better using their existing buildings. Most church auditoriums are occupied for only a few hours a week, and have plenty of spare pew space. It’s true that some congregations offer day care and other services that use some part of their property more efficiently, but that still represents only a small portion of their total space.

I believe we would honor God more by having numerous services in our existing structures, since it is nowhere written that we need to "assemble ourselves together" on Sunday mornings. The Church of the Blessed Sacrament in Harrisonburg,  for example, with a parish of over 1500 households, holds four separate services each weekend. When the church added a larger auditorium in 1995, they built on downtown property they already owned.

And there are other options. Numerous local congregations rent “secular” spaces for their services, such as schools, store fronts and town halls.

Why not? Early Christians met for worship and weekly meals together in their homes, and at various times of the day. In parts of the world where Christianity is spreading most rapidly (in China, for example) home-based churches are often the norm. These believers hold that any space becomes sacred when two or more are together in God’s name. They also give witness to the idea that believers themselves, not the edifices they build, are God’s real “temples.”

In the May 2005 issue of Christianity Today, Asbury Seminary historian Howard Snyder notes that “church history shows an inverse ratio between dynamic church multiplication and preoccupation with buildings.” Certainly this has proven to be true in Europe, which has the world’s most beautiful cathedrals but a decreasing number of practicing Christians.

I am not against the use of modest structures set aside for purposes of worship. And I actually favor Christians meeting even more often than just an hour or two on a Sunday morning. But in a world with so much need, what kind of message could we send if we dramatically reduced the money invested in real estate and instead invested in more affordable housing, nutrition and health care for the poor?

That could honor the Creator in a way even an agnostic could understand.

Spirituality or Religion?

I often hear people say that personal expressions of spirituality are all to the good, but religion? Not so much.

Recently my friend and blogger Martha Woodroof, one of my favorite commentators on WMRA radio, expressed that sentiment eloquently as follows (and which I share with her permission):

I am a person of faith who is not religious. By this I mean that while I live in partnership with God, the great Whatever, I claim no knowledge of God's relatives, nature and modus operandi. I believe that everything about God beyond the simple fact of Its existence and availability is beyond my understanding and so beyond the scope of my words. I make no claim to wisdom of any kind about God, only to experience with God....

So . . . with all due respect, it seems to me desperately wasteful, arrogant and cowardly for us humans to argue so much about religion.... Missing from most of these battles is any recognition that if God is, God is also beyond our comprehension. ...

Arguing about God is, of course, much less troublesome and anxiety-provoking than taking on the demands and responsibilities of a partnership with the Almighty. Indeed, the challenges of any organized religion (or those other God-in-a-box concepts, atheism and agnosticism) begin to seem like effortless glides on greased grooves when compared to the challenges of living one's faith. Perhaps that's why there's been a great deal of public wrangling about the fine points of religion and very little useful public exploration of what it means to live and work together--in this world at this time--as persons of faith.

My response to her on the above focuses on what a “public exploration of what it means to live and work together--in this world at this time--as persons of faith,” might entail, as follows:

Martha, some kind of organized "religion" seems to me to be a necessary thing whenever people covenant together to explore and exercise their faith in difference-making and life-enhancing ways. In other words, one could think of “religion” being to a faith community much like skin is to any other living organism--not its primary essence, but something that serves as a defining boundary between that particular "body" or community of faith and those who choose not to espouse this faith or world view. But a group's skin can be seen as a living and flexible thing, not necessarily an arbitrary or rigid barrier.

I do see personal "faith" as she defines it being absolutely essential for the healthy spiritual life of an individual, of course, but if we want to help form, as I do, communities of compassion--spiritual kinfolks who look after each other's needs and reach out to the needs of others--we will of necessity have to define who we are and what our common vision and values are. That effort can certainly result in something that is stifling and limiting, but it can also represent an evolving consensus of a group that seeks to constantly stretch, learn and grow together. Certain skin cells die and are discarded while others grow in their place, but some kind of skin necessarily remains intact. So spirituality might be to religion what a wineskin is to the wine it contains, a metaphor Jesus himself once used.

In summary, there are faith communities that represent a kind of "bad religion" we both dislike, the kind that limit life, creativity and growth. Then there are those that are examples of "better religion" that promote and nurture the kinds of love and compassion so lacking in our warring and suffering world. In any case, better religion, as I idealize it in my own human Anabaptist/Mennonite/Christian tradition, never imposes itself on anyone, never inflicts harm on anyone and never seeks to dominate or coerce anyone.

The hoped for result, in the case of my own very imperfect denomination, would be to help its member churches learn better how to “... grow as communities of grace, joy and peace, so  that God’s healing and hope may flow though us to the world.”

Menno Simons (1496-1561) in his own words

Menno Simons was a Roman Catholic priest who joined the much maligned Anabaptist movement in Friesland about a decade after its beginning in Zurich, Switzerland in 1525. One major branch of that movement eventually became known as "Mennonite" because of his prominence as a leader.

Menno managed to live a relatively long life in spite of a 1542 edict by Charles V which placed a price of 100 gold guilders on his head and threatened severe punishment for anyone offering him shelter or reading any of his works. In spite of that threat, Menno devoted his life to preaching and writing what was considered rank heresy in those days, that one should have the right to be a member of a church of one's choice rather than having to be baptized into the official state church in the region of one's birth.

The following represents a selection of his words from various parts of "The Complete Writings of Menno Simons," a Herald Press book translated from the Dutch by Leonard Verduin and edited by John C. Wenger:

    My dear friends, I tell you the truth, I am no Enoch, I am no Elijah, I am not one who sees visions, I am no prophet who can teach or prophesy otherwise than what is written in the Word of God and understood in the Spirit...

    At one time I was wicked and carried the banner of unrighteousness for many years. I was a leader in all kinds of folly... the fear of God was not before my eyes. Yet everyone sought me and desired me. The world loved me and I it. Everyone revered me.

    But my conscience tormented me so that I could no longer endure it. The blood of innocent martyrs I knew of fell so hot on my heart I could not stand it. I thought to myself, I a miserable man, what am I doing? If I continue in this way, and don’t live according to the truth I have, if I don’t put away the hypocrisy, the impenitent, carnal life... If I don’t use all my powers to direct the wandering flock who would gladly do their duty if they knew it, how shall their blood rise up against me in the judgment?

    So I prayed to God, with sighs and tears, that he would give me, a sorrowing sinner, the gift of his grace, create in me a clean heart, and graciously through the merits of the blood of Christ forgive my unclean walk and frivolous, easy life and give me wisdom, courage and a manly spirit so that I might preach his exalted name and holy word in purity.

    Let me repeat, I have formerly acted shamefully against God and my neighbors; and I still sometimes think, speak, and act recklessly, which I sincerely regret. But I desire and seek sincere teaching, true doctrine, true faith, true works and an unblamable life. For this I must pay dearly with so much oppression, trouble, labor, sleeplessness, fear and anxiety, shame, heat and cold, and at last with torture, yes, with my blood and death.

    So while others rest on easy beds and soft pillows we have to hide in out of the way corners. While they revel in the music of trumpet and lute at weddings and baptismal banquets, we have to be on guard whenever a dog barks for fear an officer has come to arrest us.

    We do not agree with those who teach a mere historical faith which knows no conversion, spirit and fruit. On the other hand, we do not agree that we can be saved by our own merits and works. 

    True evangelical faith cannot lie dormant. It clothes the naked, it feeds the hungry, it comforts the sorrowful, it shelters the destitute, it returns good for evil, it seeks that which is lost, it binds up the wounded, it becomes all things to all people. 

    Some charge that we have our property in common. This charge is false. But we do teach that all truly believers are members of one body. Since they are one, it is Christian and reasonable that they love one another, that one member be concerned for the welfare of the other. The whole scripture speaks of mercifulness and love, which is the only sign whereby true Christians may be known.

    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 God... 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.

    We who were formerly no people at all, and who knew no peace, are now called to be a church of peace. True Christians do not know vengeance... Their hearts overflow with peace. Their mouths speak peace, and they walk in the way of peace.

    The regenerated do not go to war, or engage in strife. They are the children of peace, who have beaten their swords into plowshares and their spears into pruning hooks, and they know no war. Since we are conformed to the image of Christ, how then can we kill our enemies with the sword? Spears and swords made of iron we leave to those, alas, who consider human blood and swine’s blood as having well nigh equal value.

    Therefore, my precious brothers and sisters in the Lord, take the crucified Christ as your example, and the apostles and prophets of God. Learn through them how they all came in at this very narrow gate and have left all things hanging at the entrance. They were so endowed and trained by God that they knew nothing, sought nothing, loved and desired nothing but the eternal treasure--God--and eternal life.

The following is a translation of words on a simple stone memorial more recently erected at Witmarsum, Menno's home village:

Witmarsum may with right its Menno Simons claim,
In Netherlands the first of church-reforming fame.
He took his stand there, from the priesthood broke,
And in a little house the word of freedom spoke.

Pentecost Sunday

Have we departed from the model of church birthed at Pentecost nearly 2000 years ago? I'd be glad for your comments.

The Church of Pentecost (from the Acts of the apostles)

“The believers devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because  many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.”

The Church of Plenty-Cost (from the acts of the apostate?)

“The believers, when not on vacation or having more important things to do, devoted themselves to their congregation’s Sunday morning services and to participating in occasional potluck meals. Apathy came upon everyone as they were urged to give generously to pay for and maintain their well furnished church building and  to support the growing number of staff on the church's payroll. Meanwhile, lay members were scattered everywhere, each trying to make ends meet and keep up with their Visa payments, along with saving all they could for their children’s college and for their future retirement. Night after night they spent time around their home entertainment centers, enjoying all manner of good food and savoring all of the benefits of the good life. And day by day the Lord pondered over how this church could be renewed and saved.”

Church--Simple, Hospitable and Affordable

When I tell people that Alma Jean and I have been part of a house church congregation for the past 22 years, I often get a puzzled look. They can see cell groups meeting in people's living rooms, but how can you be a real church and not meet in a specially dedicated building for Sunday services that are led by professional clergy?

For the first centuries after Pentecost, nearly all Christians met in homes for worship and for their weekly Eucharist meals. Most of the New Testament letters are addressed to such home-based congregations scattered all over the Roman empire. With no pipe organs, pulpits, pews, or paid clergy, believers regularly gathered in the living rooms or courtyards of their members to share “a hymn, a word of instruction, a revelation... for the building up of the church." *

Since “Sundays” back then were not holidays, Christians often met early in the morning or at the end of the work day for teaching, fellowship and the “breaking of bread.” An example of one such service in the Acts of the Apostles describes a group of believers meeting by lamplight in an upstairs room--on "the evening of the first day of the week.” **

By the second century AD some congregations had renovated houses or “basilicas” as special places to meet, and by the time the fourth century Emperor Constantine officially endorsed Christianity modest houses of worship had become common in some urban areas. Then Constantine himself launched a gigantic building campaign that resulted in elaborate and expensive edifices for Christian worship appearing all over the empire, an effort that earned him widespread acclaim.

The rest, as they say, is history.

I don’t oppose the idea of church buildings as such, nor do I believe that homes are the only proper settings for worship. But since there is an actual surplus of empty pews in our community, I’d at least like to see a moratorium on investing ever more money in church real estate in favor of other creative options for worship spaces, such as churches sharing facilities (meeting at different times of the day) and/or utilizing other existing meeting places in the community. Or to have more believers meet in each others homes.

And then to invest some of the millions of dollars saved in projects like building Habitat for Humanity homes for the poor or helping feed the hungry.

That might send a message even an agnostic could understand.

                                                          * I Corinthians 14:26      ** Acts 20:7-17