Flatlander Faith

Apologetics from an Anabaptist perspective

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The Quiet in the Land

MennoSimons

Throughout Christian history, there has always been a united, visible body of believers who professed much the same faith regarding conversion and a personal relationship with God but who refused to conform to the state enforced form of worship of their day. The Martyrs’ Mirror catalogues the faith, and the persecution of these people because of their faith, from the time of the apostles up to the time the book was published in 1660.

Other people decided to live their faith in a way that would not bring persecution. They conformed to the outward practices of the state church, Reformed, Lutheran or Roman Catholic, but professed an inward piety and heartfelt devotion to God

The label of pietism first appeared in the seventeenth century. Some members of the Lutheran Church professed to have received forgiveness of sins through a conversion experience that warmed their hearts and led them to a deeper communion with God. They remained in outward fellowship with the Lutheran Church, attending worship services regularly, receiving communion, and baptizing their babies, but sought fellowship in private gatherings with like-minded people to testify of what God had done for them.

Sometimes the pietists called themselves “the quiet in the land”, from Psalm 35:20. That term, and pietism itself, appealed to large groups of Mennonites who had grown weary of persecution, and may even have forgotten why they had been persecuted. When Mennonites from Prussia settled on colonies in Ukraine 200 years ago they agreed not to proselytize the Russian people. Around them were other German colonies, Roman Catholic and Lutheran. The Mennonites absorbed pietist teachings from Lutheran pietists and called themselves “The Quiet in the Land.”

That term is not part of our Mennonite heritage. Indeed, I feel it marks the abandonment of that heritage. Menno Simons wrote a lengthy article in 1539 entitled Why I do not Cease Teaching and Writing. In other articles he wrote:

This is my only joy and the desire of my heart, that I may extend the borders of the kingdom of God, make known the truth, reprove sin, teach righteousness, feed the hungry souls with the Word of the Lord, lead the stray sheep to the right path, and so win many souls for the Lord, through His Spirit, power and grace,” and

We preach, therefore, as much as is in our power, both day and night, in houses and in the open air, in forests and in wildernesses, hither and thither, in this and in foreign lands, in prisons and in dungeons, in water and in fire, on the scaffold and on the wheel, before lords and princes, orally and by writings at the risk of possessions and blood, life and death; as we have done these many years.”

The reluctance of the pietists to unite with the persecuted church may have saved them much physical suffering. The result of this individualistic approach is the tendency to interpret the Bible in the light of one’s own experience, rather than subjecting one’s experiences to the light of Scripture. They are convinced that they have attained to a level of spiritually and communion with God that is not shared by the common run of professing Christians. Such a person may conform to the outward practices of a church for the sake of avoiding censure or persecution, but does not feel bound to give account of his faith and life to other Christians.

The Principal Errors of Pietism

Pietism, with a capital P, refers to a movement that began within the Lutheran Church around the year 1600. The Pietists emphasized the new birth, the inward spiritual life of the heart and a pure moral life. There were earlier threads of pietism, but this was the beginning of a distinctive and dynamic movement. The influence of the German Pietists grew and spread and became the principal influence of modern evangelical Christianity.

At first glance Pietism may sound much like the Anabaptist/Mennonite faith. Yet there are three ways where Pietism represents a compromise with the world.

Christianity without the Cross
Pietists avoided persecution by remaining members of the state Lutheran church, having their babies baptized, attending worship services and taking communion. They met privately to share experiences and encourage one another and became known as “the quiet in the land.”

Throughout history Anabaptists and Mennonites have taken the way of the cross, avoiding all compromise with corrupt religions. They have lived a quiet and peaceable life, but their refusal to offer any kind of lip service to oppressing majority religions has often brought persecution upon them.

Pierre de Bruys in the 12th century and Menno Simons in the 16th century were first priests in the Roman Catholic Church. Once spiritually enlightened, they abandoned that church, called it Antichrist, and became earnest evangelists of pure Christianity, untainted by the non Scriptural practices of their former religion. In Menno’s day the persecutors also included the Lutherans and the Reformed Churches.

Anabaptists and Mennonites took very seriously the admonition of Paul in Ephesians 5:11 – And have no fellowship with the unfruitful works of darkness, but rather reprove them. They believed that Jesus meant exactly what He said in Luke 9:23 – If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

Fellowship without Brotherhood
The original Pietists were members of the Lutheran Church, meeting privately without any formal organization. They had an individualistic faith, each one believing he could worship God on his own, appreciating the fellowship of like-minded believers, but having no need of the strictures of an organized body.

Anabaptists and Mennonites did not see their church as restrictive, but as a much needed support network to help them grow in the faith and maintain their spiritual purity. They were a brotherhood; their leaders were brethren, not Lords. They saw the church as it is described in the New Testament: a body of which Christ was the head and each member was needed for the body to function effectively.

1 Peter 5:5 – Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

Conversion without Discipleship
Pietists and Anabaptists have both earnestly striven to proclaim the gospel to those who do not have a personal knowledge of the Saviour. Pietists, however, make the new birth the main point of their evangelism. True, there is rejoicing in heaven over one sinner who repents. But is this enough? For Pietists it appears to be the end point of evangelism.

For Anabaptists and Mennonites it is the starting point. The Great Commission says: Go ye therefore, and teach (or, make disciples of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:19-20. (The Greek word matheteuo can be translated as teach or disciple.)

Sinners not only need to repent and be converted, they need to learn to live as a Christian. Colossians 2:6 – As ye have therefore received Christ Jesus the Lord, so walk ye in him. It is true that it is the Holy Spirit who teaches us how to walk with Christ, but this is best done in the company of other believers who will help, encourage, teach and correct. In other words, they should not be abandoned to stumble along partly in the light and partly in darkness, but offered the support they need to grow into the person that Christ wants them to be.

This does not mean living by the rule book: that does not lead to spiritual growth. But there are spiritual dangers and spiritual resources that mature believers know of and new believers often don’t. Galatians 5:13 – For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

Spectator or participant?

Canadian politics just became much more interesting. Maxime Bernier has withdrawn from the Conservative Party, of which he almost became leader, to found a new political party. He is speaking up about issues that others want to avoid talking about and this has raised a storm of criticism. Perhaps he is starting a movement at just the opportune moment to bring the country back to the principles that unite us. Or perhaps his movement will fizzle out and just be a footnote in history. In either case the next few months promise to be interesting for political observers.

However, for those of us who are Christians, we must remember one thing: in politics we must remain spectators, not participants. Politics is a dirty business and no one who engages in politics, however pure his intentions, can avoid becoming soiled. Politics is he art of the compromise, but a compromise is seldom reached before a lot of grime and slime is slung about. Christians cannot win at such a game, unless they cease speaking and acting like Christians.

In the church we must be participants, not mere spectators. If we think the purpose of the church is to provide spiritual entertainment, we will be disappointed. But if we are looking for something to do that is meaningful and fulfilling, the church has a place for us. It may not be highly visible, but if that’s what we want we should ask ourselves if we understand what truly matters in life. There are people in the church who see things differently than we do. Listen to them, perhaps we have missed something. We should speak freely about the things that matter to us that they may have missed. We need to love them, and be lovable. Above all, follow the promoting of the Holy Spirit and trust that they are doing that too. When we are all led by the Holy Spirit the work we are doing will result in something far better than any one of us could have planned.

Who is our Lord?

We are told in 1 Kings chapter 17 that the people of Samaria “feared the LORD, and served their own gods.” In reading the whole account, we find that the people understood that they needed to reverence Yahweh to save their lives from the lions. But when it came to the mundane affairs of life, they sacrificed to other gods for the fertility of their fields, their flocks and their homes.

Well, we may say, that was a long time ago, and maybe those people didn’t really know any better. What’s my excuse? and yours?

Jesus said “Ye cannot serve God and Mammon.” Of course not, we wouldn’t dream of doing such a thing. We are very punctilious in our worship of Yahweh. But what influences our choices in clothing, vehicles, homes, lifestyles? I don’t believe that we have to deliberately strive to be different, but what motivates our choices from the many options available to us? Some Christians seem to be trying to prove that a Christian can live and party just like anybody else. What motivates that desire? Jesus said:  “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.”

The Apostle Paul wrote: “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.” Who, or what, has power over our choices?

Unless we allow Yahweh to be Lord over every aspect and every activity of our life, we are going to be very much like those people back in Samaria.

Compromise, good and bad

The original meaning of compromise is to settle a dispute by mutual concession. From there a secondary meaning developed of a compromise being an intermediate state between conflicting opinions or plans of action, reached by mutual concessions and adjustments. Thus far the word describes something necessary and beneficial in work, marriage, business dealings and many other areas of life.

If my position is that it has to be “my way or the highway,” I will sooner or later be going down the highway by myself. That’s what happened to Rehoboam. The men who had been counsellors of Solomon, his father, told him: “If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants forever.” Perhaps Rehoboam felt too insecure to act in a way that seemed like weakness; as a result he was soon scurrying down the highway to Jerusalem.

There is another type of compromise that does not suggest a happy outcome: to compromise a reputation or a relationship by lowering our standards. Jeroboam did that by setting up a new worship system that claimed to still worship Jehovah, yet included a semblance of idolatry.

There can be no compromise with God; he will not negotiate with us. This does not mean that we must give unquestioning obedience to a church leader who claims to speak for God, yet teaches a doctrine or a way of life that is deeply compromised with something that is not of God. The apostle Paul said, “Be ye followers of me, even as I am of Christ.” A true follower of God will always have a sound answer for what he believes and the way he lives. A true follower of God, no matter what his position, must also be willing to accept reproof from his fellow believers.

The word “compromise” is not found in the Bible, but the meaning is. There are warnings about forgetting what God has done for us, about breaking the covenant we have made with Him, about seeking our security in other things than in Him alone. In 2 Chronicles 15:2, the prophet Azariah delivered this promise and warning to King Asa: “The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.”

Unfortunately, many Christian groups in our day have the idea that “love covers a multitude of sins,” means that, in the name of love, they should overlook things that compromise the faith. In the long run, that can only result in unrest and disunity. Many people today are searching for something solid to believe in. A soft, cushiony, feel-good Christianity does not supply the answer for their search. Uncompromising faith is the basis of a genuinely warm and loving fellowship.

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