Flatlander Faith

Apologetics from an Anabaptist perspective

Tag Archives: new birth

How to read the Bible

I grew up in a home where the Bible was read every day, my father often talked bout things he read in it. We attended a church, the Anglican Church of Canada, where every service had a reading from the Old Testament, another from the New Testament, and several other passages from the Bible were spoken in unison by the congregation. I becam an altar boy and assisted the minister in communion services. It was in this setting that I first heard the call of God.

And yet, there was tension in our home, inconsistencies in the church, and in all the other churches around us. These things, plus what we were being taught in school and the books I read in my later teens, caused doubts to grow. Finally I abandoned altogether the Bible, Church and Christianity.

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Life was chaotic, without meaning or purpose. In my mid twenties I began to read the Bible for myself. After a few months, I became aware that every part of the book was linked to everything else in the book. It was one book. I found myself backed into a corner where I would have to reject the whole book, or accept it all as God’s truth. That was when God called me the second time and I prayed a spontaneous prayer for perhaps the first time in my life.

It took several months for me to grasp that the direction of my life had changed at that point and that what had happened to me was what Christians called being born again.

I have continued to read the Bible as a single book. I have read it through a number of times, in both English and French. At the very least I read a complete book of the Bible, reading small portions each day. Sometimes I have found it helpful to read a book all the way through at a single setting. That is what the writer expected us to do, isn’t it?

We can’t grasp the fulll meaning of any Bible passage if we separate it from the rest of the Bible. Just reading the highlights here and there is like playing hopscotch over the surface of the Bible and never really grasping what is going on.

I most emphatically do not believe that the Bible should be treated as a series of morality tales. That usually, perhaps always, results in a distorted idea of what was happening. The Bible was not written to teach us about God and how to live a successful life. The Bible is given to us as a personal message from God to lead us to know Him personally. When we truly know Him, He wants to direct our lives in the way that will honour Him.

That way will not be the way we our own inclination would take us. It may be inconvenient and uncomfortable at times, or worse. But it is the way that gives joy that we could never experience in any other way.

Practical Christianity

For the past two months my head has been occupied with number crunching to the point that there was little opportunity for wordsmithing. Income tax season officially ends tomorrow and I think I have finished anything pertaining to that for this year. Now I can try to capture and organize the thoughts that have been hiding in the corners of my mind.

Christian news media report that 26 million Americans stopped reading the Bible regularly during COVID19 and that thousands of pastors are nearing burnout. What has gone wrong? Is God letting us down?

I wonder if much of the problem might be an impractical view of how Christianity should work. Some 800 years ago Petr Chelćickỳ lamented that the collusion of emperor and pope had created a situation where there was no discernable difference between the people within the church and those without. How common is such a situation in our day?

Some years ago, a friend who was a pastor in one of Canada’s most liberal denominations told me he thought there were seven or eight real Christians in his congregation. He didn’t name them, but I thought a few of the older people in his church still had spiritual life. How does one pastor a church like that without burning out?

Whie visitng Plimoth Plantation in Massachusetts thirty years ago, the man playing the role of Samuel Fuller told me. “The church hierarchy in England says that we are not a legitimate church, because we have no ministers. A church is made up of Christian people; they don’t even have a church. Who made them ministers and bishops?” The Congregational churches of my New England forefathers soon declined to much the same state.

What would practical Christianity look like? Firstly, and most importantly, a church could not be a mixed multitude of saved and unsaved. The unsaved should feel welcome to attend. They should feel drawn to come and find out what this is all about, but to include them in the membership undermines the very foundation of the church.

Secondly, and as a corollary of the first point, the functioning of the church would not be totally dependent upon the ordained ministry. If all members are born-again Christians, then all share responsibility for the life of the church.

Thirdly, pastors are necessary. But what kind of pastors? A tentmaker like Paul is better than someone who views a costly lifestyle as evidence of his success. The biblical qualifications for the ministry are heavy on faithfulness in doctrine, in lifestyle, in family life and in hospitality. Such a pastor will no doubt face opposition and difficulties at times, but will also feel the love, respect and support of those he serves.

Does that sound like an impractical dream? I believe it is highly practical and to to attempt to do church in any other way is doomed to dissension, decline and eventual failure.

The faith of Menno Simons

Thus we do not contend with carnal, but with spiritual weapons, patience and with the word of the Lord, against all flesh, world and devil, trusting in Christ. Nor shall there ever be found other weapons with us. Therefore, be not afraid of us (behold, in Christ Jesus I lie not); for we do not desire your destruction, but your regeneration; not your condemnation, but your everlasting salvation; not your flesh and blood, but your spirit and soul; on account of which I have these seven years suffered and yet suffer slander and scorn; anxiety, suspension, persecution, and great peril of being imprisoned.

The more the word of the Lord is extended, by the grace of God, to the reformation of some persons, who, however, are few, the more hatred and bitterness increases against me; so that up to this hour I could not find, in all the country, where, alas, the mere boasting of the divine word is a great deal more plenty than the fear of God, a cabin, or hut (blessed be the Lord) in which my wife and little children can safely sojourn for a year or two. O, cruel, unmerciful Christians ! O, that all magistrates and princes, as also all the wise and learned knew the seeking, intention and desire of my heart, as also of my beloved brethren who, by the grace. Spirit and word of God, are converted into a new spirit or new birth !

If they rightly understood our teaching how soon their hearts and minds would be changed into a different sense ! But as all of them, with but few exceptions, are nothing but earth and flesh and not gifted with the Spirit of Christ; therefore, alas, we hear nothing from them but upbraiding and slander, can expect nothing from them (I mean the evil-disposed) but the stake, water, tire, wheel and sword, as a reward of gratitude, that we have sought and yet seek our conversion, salvation and eternal life, and that of the whole world, with such diligence, solicitude, pains and labour from our inmost heart. For I strive after nothing, of which God is my witness, but that the God of heaven and of earth, through his blessed Son, Jesus Christ may have the glory and praise of his blessed word; that all men may be saved; and that they may awaken in this convenient time of grace, from their profound sleep of sinfulness; that they may lay by all adhering sin and the damnable works of darkness; that they may put on the armour of light, that they may thus become, with us by true penance, faith, baptism, Supper, ban or separation, love, obedience and true life, one holy, Christian church and body in Christ Jesus. Something which the whole world today yet opposes with all its strength with both shoulders and horns; not being willing that Christ Jesus, forever blessed, shall reign over them. Yea, they persecute, banish, burn, murder, and destroy all those who willingly teach and uphold the glory, praise, honour, will and commandments of the Lord.

Are we still walking on the old paths?

“The believer, in his baptism, is baptized into the body of Christ, the church, 1 Cor. 12:13,27. And then he puts on Christ and unites himself to him to follow him truly and constantly, and bearing his cross after him. And should the believer be called on to suffer for the name of Christ and to lay down his life for his name, he should be willing to be baptized with the same baptism of suffering and shedding of blood wherewith his Lord and Master was baptized when he laid down his life to redeem man from death, and this is the allegiance of all the true disciples of Jesus Christ in this world. Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with, Matt. 20:23. If the world hate you, ye know that it hated me before it hated you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you, John 15:18,20. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service, John 16:2.”
-Henry Funk, A Mirror of Baptism, page 83

“Anabaptism was essentially a movement which insisted upon an earnest and uncompromising endeavour to live a life of a true discipleship of Christ, that is to give expression in fellowship and love to the deepest Christian faith, with full readiness to suffer in conflict with the evil world order. So long as this willingness to suffer was an expression of deepest faith, and this readiness to enter into a nonresistant struggle for salvation, was a living reality, just so long was Anabaptism a great and powerful movement.”
-Robert Friedman, Mennonite Piety through the Centuries, page 11

Must we only talk about Anabaptism in the past tense, as if it were a spent force? I don’t believe so, but I fear that we have reached a perilous point in our history.

Many of those who call themselves Anabaptist do not appear to have much understanding of what that implies. Over the past century, pietism has been creeping into Anabaptist/Mennonite circles, to the point that many of us now accept their definition of true Christian faith to be the authentic definition. But pietism was not the faith of our spiritual forefathers. They taught the need of the new birth, but for them the religious experience was the beginning of Christian life, not its essence. It was the starting line, not the finish line.

The way of the cross is not a quick first step, leading to a life of joy and peace, unruffled by opposition from the world. The Holy Spirit gives joy and peace within, but the cross is rough and heavy, speaking of blood, death and opposition from the world.

I am a Mennonite today because over 50 years ago I embarked on a search for a church fellowship that still lined up with the ancient Anabaptist faaith. In coming posts, I want to take another look at the old foundation, the old faith and the ancient landmarks.

A Mirror of Baptism, Henry Funk, Gospel Publishers, Moundridge, Kansas. Henry Funk,1697-1760, was the first Mennonite bishop in North America. The first English edition published 1851

Mennonite Piety Through the Centuries, Robert Friedman, copyright 1949 by the Mennonite Historical Society, Goshen College, Goshen, Indiana.

Simple and Complete – God’s plan for the church

Since the fall of man in the Garden of Eden, the whole world has lain in wickedness. All mankind is by nature inclined to choose darkness rather than light, to obey Satan, the god of this world, rather than the Creator. Therefore God has from the beginning called people to come out of the kingdom of Satan and to love and serve God in His kingdom.

Those who have separated themselves from the realm of Satan and become members of the kingdom of God by a new birth and the baptism of the Holy Spirit should be united in love and faith. Yet even here Satan has been able to sow confusion by conflicting doctrines of human invention and by loyalty to human traditions.

Yet God’s plan is not complicated. We must allow Jesus to build His church, as he said He would. We do this by submitting to His commandments in the Bible as the Holy Spirit interprets them for the needs of our time and place. The Holy Spirit is not the source of confusion and dispute. Such things are the work of the enemy, Satan.

The church of God is a united body, bound together by faith and love in obedience to Christ, the head. It is also a spiritual temple built of living stones, that is believers led by the Spirit, of which Christ is the foundation. Here are believers untied to worship and praise God and to love and care for one another.

To maintain good order and charity in this body or temple, there must be leaders to instruct, encourage and help the members. Such leaders are chosen by the members, according to the leading of the Holy Spirit. The must be known to the other members as faithful and unblamable servants of God, and must not expect their service to God and the brotherhood to bring them material gain.

Two types of leaders are described in the Bible. One, who may be called pastor, minister, elder, or evangelist, is principally occupied with the spiritual welfare of his fellow believers. The other, usually called a deacon, is principally occupied with the material welfare of fellow believers, in caring for the needy, the widows and orphans. These are chosen by the voice of the members and ordained by the laying on of hands of the elders. If any pastor or deacon departs in faith or conduct from the way of truth, he must be removed from his place.

If any member of the body or temple of Christ appears to depart from the way of truth, in faith or conduct, other members who are aware of this departure must reprove such a member. If he or she acknowledges their error and repents, peace and confidence is restored. If the erring member refuses the matter must be brought before the whole congregation. As a final step, an erring member who refuses the counsel of the congregation must be separated from the church until he or she repents. This must be done in love for the soul of the erring one and fear lest others be drawn away or that the church should be reproached for his or her wayward conduct.

The person who is severed from the fellowship of the church must be entreated in love to reconsider and repent. He or she is still welcome in worship services to be instructed in the gospel. When such a person truly repents before God and peace with God is restored, the church will then restore him or her to full fellowship with the brothers and sisters of the faith.

This is God’s plan for the church, a united body of believers who believe and live the truth of the gospel and proclaim it to others.

How did we make it this far?

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Nothing has been heard from this corner for ten days. I don’t have a good explanation for that, except that my mind has been elsewhere. Our 50th wedding anniversary is coming up in a few days and I have been contemplating how we got here and where do we go from here. In between all that heavy thinking I have been able to get some useful things done, like finish painting the garage and clean out much of the accumulated detritus inside.

When Chris and I married on Saturday, August 1, 1970 I was 28 years old, had a good job and a place to live; Chris was 17. I think in some ways she was the more mature person. I had grown up walking on eggshells is dread of the next explosion of anger from my father. He was never violent, except with his tongue, but that left me with a fear of anything that might lead to conflict.

But I found a new Father a few months before the wedding day. In the spring of the year I was facing a crisis, several of them in fact. A feeling of doom was building up inside and I didn’t know what to do. I took a drive around the countryside to consider that dark cloud in the fresh air and sunshine. When I got home I knelt and confessed to God that all of my troubles were of my own doing, they were not the fault of anyone else, and asked Him to forgive me and help me find a way out. Then I made a very open-ended promise: I would do anything He asked of me for the rest of my life.

It didn’t seem like anything much happened, yet the feeling of doom was gone and I was able to make rational decisions. Several months later it dawned on me that my life had changed, my interests and my goals were leading in a totally different direction and that change had begun when I prayed. Up to that time I had taken a very cynical view of people who claimed to be born again; most of them were not any more honest or honourable than others who made no boast of knowing God.

But I could not deny that I had changed, was still changing. That must be what the Bible calls a new birth, the beginning of a new kind of life. It’s not so much that I know God, but He knows me and remembers the promise I made back in the spring of 1970. Every once in a while He asks me to do something, often it is a habit or an attitude that needs to go, and reminds me that this is part of what I promised. I believe that is a big part of the reason I am still married to the same lady after 50 years.

Self-chosen humility

Peter Toews was the Elder, or bishop, of the portion of the Kleine Gemeinde Mennonites who emigrated from Ukraine to Manitoba in the 1870’s. (Kleine Gemeinde means little church, a means of distinguishing themselves from the large Mennonite church among whom they lived.) Another portion of the Kleine Gemeinde, led by Elder Abram Friesen, settled around Janzen, Nebraska. Yet a third group, led by Elder Jacob Wiebe, whose wife was Peter Toews’ sister, settled around Hillsboro, Kansas.

Evidently there were some differences in how these groups viewed Christian faith. Peter Toews experienced the new birth while still living in Ukraine and before his ordination. By all accounts he endeavoured to teach and lead his congregation according to his spiritual convictions. But the Kleine Gemeinde had never seen the new birth as being a necessary qualification for baptism and membership in the church. They believed that the important thing was to live a devout and holy life according to the rules that they believed were taught in the Bible.

By 1880 Peter Toews was ready to admit that many, perhaps the majority, of the members of his congregation were not Christians. Some of the other ministers and members felt as he did and they began to search for a solution. That search led Peter Toews to take a trip to Kansas in the summer of 1881 to visit John Holdeman and the congregations of his church in central Kansas. While there, he also visited his brother-in-law Jacob Wiebe. It appears the two were united in believing the lack of a requirement of the new birth for church membership was a fatal flaw in the Kleine Gemeinde, but did not agree on a solution.

Upon returning home, Peter Toews resigned as elder of the Kleine Gemeinde and wrote a letter outlining his reasons. He wrote “We are not baptized into one body, but are torn and divided, some walking in self-chosen humility, and worshipping of angels (of whom we should not be beguiled, lest we lose our reward).” “I fear to build with members of torn and divided groups which are not baptized into one body, the Church of Christ–to build a kingdom to which only a few of us belong. We all profess that we are baptized into the body of Christ, even though many are merely walking in voluntary humility.”

The upshot was that John Holdeman and Mark Seiler came to Manitoba the following winter, upon the invitation of Peter Toews and some of the other Kleine Gemeinde ministers. Over the course of several months of preaching in various communities of Southeastern Manitoba, about one third of the members of the Kleine Gemeinde were baptized and became members of the Church of God in Christ, Mennonite, becoming the first members of that church in Western Canada. Many had not been born again prior to the evangelistic services of that winter. The remaining members of the Kleine Gemeinde asked elder Abram Friesen to help them ordain a new elder to replace Peter Toews, who was one of those baptized by John Holdeman.

It seems that Peter Toews felt that “self-chosen humility” was a major weakness of the Kleine Gemeinde. What is wrong with trying to be humble? There are numerous warnings against pride and a haughty spirit in both the Old Testament and the New Testament. Doesn’t the Bible tell us to humble ourselves? James says: Humble yourselves in the sight of the Lord, and he shall lift you up, (James 4:10). Peter writes: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, (1 Peter 5:6).

Let’s consider those verses. James is not telling us to become humble in our own eyes, but in the eyes of God. That isn’t necessarily the same thing. Peter does not say that we should take ourselves in hand to make ourselves humble, but allow God to take us in hand, which is quite different.

A few verses earlier in the fourth chapter of James, he writes “God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God,” (Verses 6 and 7). I believe this is the key to genuine humility. It is not something that we can do ourselves, but is the fruit of submission to God.

Why can’t we make ourselves humble? Maybe you are not like me, but I’m afraid that if I would believe that the Bible is telling me to make myself humble, I would very soon believe that I was doing a much better job of it that you were. That is the snare of voluntary or self-chosen humility. I believe Peter Toews hit the nail on the head.

There is an oft misunderstood verse in the Old Testament. Isaiah 64:6 says: “But we are all as an unclean thing, and all our righteousnesses are as filthy rags.” I’m not sure why the translators chose the word rags, it really should be filthy garments. What the prophet is saying is that when we try to establish our own righteousness, even our own humility, we are sewing a garment that in our own eyes is spotlessly, dazzlingly white. But when God looks at it he sees that it is saturated with our sweat, the evidence of our own work. It is filthy and it stinks to high heaven.

Some thoughts on evangelism

Each time the Apostle Paul stopped in a new location during his missionary journeys, he first went into the synagogue to teach. This always ended with the Jews rising up in opposition, sometimes with great violence. Roland Allen, in Missionary Methods, St. Paul’s or Ours, expresses the view that it was Paul’s intention to make it plain to the Gentile population that he was not teaching the faith of the Jews. He often put his life in danger by doing so, but it aroused the interest of the Gentiles so that they wanted to hear the message Paul was bringing.

Nine hundred years ago, someone among the Christians we know as Waldensians wrote a treatise called Antichrist. The writer may have been Pierre de Bruys, an active evangelist of that era. The treatise made it very clear that the Waldensians had no relationship to the Roman Catholic church or any of its teachings. A dangerous move in that era, but it must have seemed important to those Christians to say what they did not believe in order that people might listen with interest to find out what they did believe.

Five hundred years later, Menno Simons did much the same thing. He also referred to the roman Catholic church as Antichrist, but he also had the new protestant denominations to contend with. He offered to debate publicly, and wrote many books to counter false teachings of other churches. He wrote in one place that he believed there were some true believers in each of the churches, but they were not building on the right foundation to form a church that would maintain the pure faith and pass it on from generation to generation.

Menno was considered a dangerous man, because he aimed his writings at the general public. What if we could do that in our day? Point out all the non-Christian teachings that have attached themselves to the various denominations of our day? If we proclaimed that we were not encumbered with any of that debris, but preached solely the gospel of Jesus Christ, as taught in the Bible. I realize that many other denominations claim to be doing just that; that is why it becomes important to point out all false claims.

The mark of the apostolic church and the Anabaptist churches that followed was purity. The purity of the church which accepted as members only those who were genuinely born again and walking in obedience to the Holy Spirit. The purity of the lives of those members. Purity in family life, in business and in relationships with others. Purity of doctrine, of brotherly love and of ministers who do not preach for popularity or financial gain.

Are there people who would willingly hear such a message today? Let’s not shrink back from trying to find out.

  • Missionary Methods: St. Paul’s or Ours? by Roland Allen. © 1962 World Dominion Press

Why I am a member of the Church of God in Christ, Mennonite

I was looking for a home—a family. An inner longing was pushing me to search for a church where there would be truth and warmth. Sometimes in my mind I thought I had found it, but that inner longing told me—No, this isn’t what you need.

I met many good people along the way, picked up little pieces of truth that I hadn’t known before, but always the emptiness within remained unsatisfied. Sometimes I visited a church once, sometimes I stayed for a year or two, but each experience ended in disappointment.

I reached the end of my search, was almost ready to give up. I had never thought the picture in my mind of what the ideal church should be was a problem. Then God told me I needed to give up that picture and allow Him to show me what I needed and where I should look.

From there on it was easy. Well, at least it was easy to find the church that was exactly what I was looking for. I had known of this church for years, but never gave it serious consideration because it did not fit the picture in my mind. Once I had checked out all the alternatives, God led me to take another look at this church. This time I knew it was where I wanted to be, where God wanted me to be.

My mind was at rest, my heart was at peace. This was the home for which I had searched. The doctrines of the church were Biblical, solid and complete. Brotherly love was genuine, not an act. Ministers were untrained and unsalaried, yet better able to discern between the wisdom of the Holy Spirit and the wisdom of the world than any others I had met. All the members were born again. I did not meet any who thought they had just grown into salvation, or who thought showing the requisite level of enthusiasm, or wearing a certain unique cut of clothing, was evidence of the new birth.

God led me to my earthly spiritual home. But a spiritual family is much like a natural family. We are different people, with different tastes, different ways of doing things, different stresses in our life. Sometimes someone else steps on my toes, my feelings get hurt. I need to forgive; it wasn’t deliberate—I don’t know how many times I have stepped on someone else’s toes; I didn’t intend to, it just happens. I don’t know because they have forgiven me and got on with living.

Some are weak among us, they need help. Sometimes help comes in the way of correction, sometimes in practical help. We always offer help in kindness. Some are new in the faith, they need encouragement. Some make mistakes, they need forbearance. We are family, when one member is hurting, we all feel the pain.

Some members have come from different cultural backgrounds, some have not come from happy homes. Sometimes the help we offer is. Sometimes we don’t quite understand what is going on. But we are still family and we do our best to love and support one another as the Holy Spirit leads.

What does “Mennonite” mean to you?

Some people consider themselves to be birthright Mennonites because their ethnic origin is Plautdietsch or Pennsylfannisch Dietsch and their parents held to certain traditional values that they called Mennonite. Those values may have been cultural; language, clothing, lifestyle; or they may hae been intellectual: a somewhat counter cultural emphasis on peacefulness and helping one’s neighbour. Beyond these two groups there are those who cling to the Mennonite name but have become thoroughly Protestant in religion, abandoned religion altogether, or are experimenting with Buddhist meditation.

But what does it really mean to be Mennonite? Can any of the above persuasions and practices really be called Mennonite? Where does the name Mennonite come from?

The last question is the easiest to answer and may shed some light on the others. Five hundred years ago in Holland a Roman Catholic priest by the name of Menno Simons became troubled about the life he was leading. He began to read the Bible, repented and experienced a new birth. He remained in the priesthood for a time and gained some renown as an evangelical preacher. Eventually he found his situation untenable, left the Roman Catholic church and joined with those he considered to be true Christians, who had been scattered and demoralized by persecution.

MennoSimons

In the course of time he was ordained a minister in this group and set about to gather together and encourage the scattered believers. There were other noted leaders in the church during this era, especially Dietrich Philips and Leenart Bouwens. Menno does not appear to have been above the others, but became well known in the public eye due to his prolific writings. Dietrich Philips was also a prolific writer, but his writings were addressed to members of the church, while Menno often addressed his writings to the general public and to the authorities of the land.

For this reason the name of Menno Simons became very well known. The authorities put a price on his head and did their best to apprehend him, but he always managed to escape their attempts. In time, the authorities and the general public began to label as Menno’s people those who were of the same faith as Menno Simons. This was later shortened to Mennists and then Mennonites. Menno denied being the founder of the church he belonged to, and it would be wrong today to attribute such a thing to him. But it is still true that someone who is of the same faith as Menno could rightly be labelled a Mennonite.

So what did Menno believe? He once summarized the characteristics by which the true church of God would be known like this:

1. The salutary and unadulterated doctrine of His holy and divine Word. Where the church of Christ is, there His Word is preached purely and rightly.
2. The right and Scriptural use of the sacraments of Christ, namely, the baptism of those who, by faith, are born of God, sincerely repent, and have a clear conscience. And the dispensing of the Lord’s Holy Supper to the penitent, who seek grace, reconciliation and the remission of their sins in the merits of the death and blood of the Lord, who walk with their brethren in love, peace and unity, who are led by the Spirit of the Lord, into all truth and righteousness, and who prove, by their fruits, that they are the church and people of Christ.
3. Obedience to the holy Word, or the pious, Christian life which is of God.
4. The sincere and unfeigned love of one’s neighbour.
5. The name, will, word and ordinance of Christ, are unreservedly confessed, in spite of all the cruelty, tyranny, uproar, fire, sword and violence of the world, and that they are upheld unto the end.
6. The pressing cross of Christ, which is taken up for the sake of his testimony and word. That this very cross is a sure sign of its being the church of Christ, has been testified not only in olden times by the Scriptures, but also by the example of Jesus Christ, of the holy apostles and prophets, by the primitive and unadulterated church; and also, by the present pious, faithful children, especially in these our Netherlands.

This was the faith of Menno Simons. Who then can honestly say today that he has the same faith as Menno? Such an identification cannot come from natural inheritance, culture, tradition or philosophy. It can only belong to those who are truly born again and faithfully following the leading of the Holy Spirit, despite all the roadblocks and menaces which the world may place in their way?

Is that what Mennonite means to you?

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