Waging Peace Not War BACKGROUND

Transcription

1 Waging Peace Not War BACKGROUND In the 17th century, many Mennonites migrated to Canada and North America to participate in the great experiment of William Penn. The following introduction provides a glimpse into the situations Mennonites faced as they tried to live out their faith in a new land, where people sometimes misunderstood them. In 1677, an intelligent and compassionate Quaker was given a large tract of land by King Charles II. It seems that the king owed a debt to this brilliant gentleman. King Charles presented William Penn with a large tract of land in North America with one condition: he had to call part of it Pennsylvania. William Penn had a passion for fairness. He had learned about Europe s despised religious minorities while on a preaching tour. Perhaps this land he now owned could be used to conduct a holy experiment. People of any religion could settle in this new land, and have complete freedom of worship. People would live together in harmony, believing as their conscience mandated. There would be no taxes for war. War would be unnecessary in Penn s beloved land. Penn soon established himself as a friend to the Delaware Indians (hence the name of a U.S. state bordering Pennsylvania), Quakers, Brethren, Amish, Hutterites, and Mennonites. The persecuted would find refuge in Penn s far-off land. People flocked to Pennsylvania. Penn helped to settle the town of Philadelphia, which he fondly called the city of brotherly love. Several Mennonite and Quaker families settled in a tiny village near Philadelphia. This town became known as Germantown, although most of its inhabitants spoke Dutch. Many of these people had deep roots in Germany. Traveling across the seas to North America was an adventure to some and an ordeal to others. Much depended upon weather conditions, the general health of one s traveling companions and condition of the vessel. As more Mennonite and Quaker settlers arrived from Europe, these Christians became disturbed about the practice of slavery. The following excerpt is from an account written in the diary of a Quaker tailor named John Woolman. It tells of a Mennonite man s encounter with a friend who kept slaves on his property in Pennsylvania. This man went to visit a farmer some distance away. When he arrived at his friend s house, he was dismayed to see slaves around the place. They were sitting or sleeping around a fire outdoors. The Mennonite didn t feel right about going into the house, while the slaves had to sleep outside. So he lay down with them and spent the night there. The next morning, when he met the owner of the farm, there was an outburst of surprise. Why didn t you come in? You know you were welcome! protested the farmer. As I lay by the fire, replied the Mennonite, I thought that since I am a person of some possessions, you would have received me freely; but if I had been as poor as one of your slaves, and had no power to help myself, I would have gotten from you no kinder treatment than they did. Most Mennonites disapproved of slavery. Yet there were some Mennonite families whose conscience allowed them to own slaves to work the land. Most of the people s energies were consumed with settling this new world and living out their faith in Anabaptist History: Waging Peace Not War 198

2 peace. The Quakers, Mennonites, Amish, and Brethren were quite different from one another in many ways. Yet they all refused to use weapons, resisted making oaths, dressed plainly, and emphasized the community of believers as the church of Christ (instead of a building). The Mennonites published their statement of faith in English and also printed a document that explained why they were called to be weaponless servants of Christ. Families of Quakers, Amish, Brethren, and Mennonites continued to flourish. These Anabaptist groups were industrious. People from other religious backgrounds struggled to understand the Anabaptist stance for peace and nonviolence. It was difficult to comprehend the concept of weaponless people in light of their considerable wealth. Could it be that they had nothing for which to fight? What would happen if they had cause to fight for something worthwhile? Would they come out with fists flying, guns blasting or would the Anabaptists stand firm on their articulated beliefs? Would they remain the quiet in the land when threatened? Their pioneer neighbors had opportunity to discover exactly what the Mennonites, Quakers, Brethren, and Amish people believed, as the Revolutionary War began. All able-bodied men were ordered to join in the military effort. Many Mennonite, Quaker, Brethren, and Amish men tried to stay away from such worldly activities. They wanted people to remain defenseless meaning that God would defend them. God would take care of their enemies. God would have the last word. The following excerpt is found in the pages of Twas Seeding Time by John Ruth: One young Mennonite learned to keep his mouth shut, several weeks after the news of bloodshed at Lexington and Concord had reached his community in York County. He had been helping at a house-raising, when a local tavern-keeper named Michael Smyser announced that all the able-bodied men at the frolic were required to join some militia company, or else be ranked among the Tories. The Mennonite youth then spoke up and advised against such warlike mustering, saying it would lead to actions that would later be regretted. Mr. Smyser, who was also a militia captain, angrily stormed into the town of York, registered a complaint with the new County Committee of Observation (like a draft board), and secured from them a request for the immediate appearance before them of the Mennonite war critic. When the sobered young fellow had been hastily summoned from the frolic, the chairman, Colonel Thomas Hartley, first had Captain Smyser repeat the charges. Then he asked the accused what he had to say for himself. The only reply was that he had not considered his comments to have been injurious to anyone, in intent or effect. After the committee consulted, briefly, Colonel Hartley announced that the young Mennonite was to be considered an enemy to his country, and that, as a Tory, he was to be tarred and feathered. This was just the kind of amusement a collection of local men and boys would welcome. Someone had already set a tar box, of the type carried on wagons, in front of the courthouse. One boy had mischievously brought along a feather-stuffed pillow. But when the young Mennonite, under orders from the committee, came and stood beside the tarbox, no one, including the boys, would approach him to apply the tar. Only one of the committee, an exceptionally rough man, had stayed to observe the results of their orders. A bystander concluded that the other committee members were ashamed of the proceedings, and had thus disappeared. Finally the man stated that the defenseless young critic must tar himself if no one else would do so. To this ridiculous order, the victim actually responded, taking Anabaptist History: Waging Peace Not War 199

3 off his jacket and shirt. He had obediently stuck his fingers into the tar and was dabbing it on his shoulder when several of the boys, their sympathies somewhat mixed, called out that he should let the man who had given the order do the tarring himself. This brought the proceedings to a brief standstill. The sticky-fingered young Mennonite looked dubiously over the crowd for a moment, and one of them suggested that he pick up his jacket and shirt and go home. He immediately took this advice, and began walking down the middle of the street. At this, someone ripped open the pillow and half-heartedly hurled the feathers after him, but none seemed to stick. A few small fellows traipsed behind him for awhile, but by the time he had walked a hundred yards, he was alone, and no mob had formed (pp ). Things got worse for Brethren, Mennonite and Quaker pacifists. The Pennsylvania Assembly wanted each non-associator (any able-bodied man who refused to fight in the war) to pay a special tax that would go toward financing the war effort. Many Mennonite and Quaker leaders felt that they could not, in good conscience, pay the tax. In giving money to fund the war, they would be killing people indirectly. In the winter of 1775, Quakers, Mennonites, and Brethren wrote a letter to clarify their beliefs. This letter was addressed to the Pennsylvania Assembly (something like our present state senate). In this letter, these religious groups summarized their reasons for coming to Pennsylvania: land, guarantee of religious liberty, and promise of no war. These followers of Christ spoke of their commitment to serve all people in everything that could be helpful to the preservation of lives. They suggested that their freedom was in Jesus Christ. But we find no freedom in giving, or doing, or assisting in anything by which men s lives are destroyed or hurt. The good brothers wrote of aiding people in distress, feeding the hungry, and giving drink to the thirsty. They requested leniency from the Pennsylvania Assembly in honoring their requests to be exempt from all aspects of the war effort (donating money and bearing arms). The assembly responded by making things even tougher for pacifists. Why should these gentlemen withdraw their persons and their fortunes from the service of their country at a time when their country stands most in need of them? many government officials asked. If they are not going to fight, we will make them pay! And pay they did. Some people paid the new taxes that were enforced on a regular basis for persons refusing to fight in the war. Others paid by losing property. Many went to prison. Others lost their lives. The war continued. All men young and old were forced to seriously consider their beliefs. There was a price for following one s conscience in those days. That price remains even today. Anabaptist History: Waging Peace Not War 200

4 Waging Peace Not War LESSON 12: CROSSING WATER Objective To examine the positive and negative elements of missionary work done by Mennonites from European background throughout the world. Mark 16:15 And he said to them, Go into all the world and proclaim the good news to the whole creation. Key Concepts Students will identify the primary periods when Mennonites from North America began missionary efforts, and the places they went. Students will evaluate case studies of Mennonite missionaries by stating the strengths and weaknesses of their efforts. Students will gain a sense of the breadth of the Mennonite family of churches around the world. Estimated Lesson Time: 50 minutes Materials Bucket or tub, small toy boat, water An Ocean s Worth of Witness handouts (p. 205) Missionary Decisions handouts (p. 206) 2003 Mennonite and Brethren in Christ World Membership handouts (p. 207) Chalkboard, flip chart, or marker board (Optional) Check-up handouts (p. 208), if using that Extend the Lesson activity Teacher Preparation 1. Fill a small tub or bucket with water and find a small toy boat to float on it. (Consider asking ahead of time if any of your students could bring a toy boat to class.) 2. Make enough copies of An Ocean s Worth of Witness handout and the Missionary Decisions and 2003 Mennonite and Brethren in Christ World Membership handouts for each student to have one. 3. If using the Extend the lesson activity entitled Check-up, make enough copies of that handout for each student to have one. INTRODUCING THE LESSON Toy boat, toy boat. Place a small tub or bucket of water in the front of the room, and float a toy boat in the water. Ask, What does a boat floating on water have to do with Anabaptist history? Invite free associations. Then respond, Anabaptists in the 1800s and 1900s traveled across bodies of water by boat to spread the gospel. We re going to talk about why they did that, what happened as a result, and how that history effects the church today. We will focus on one of the larger of the Anabaptist communities, the Mennonite Church, for this and for the rest of these lessons. 201

5 Ask, Why did Mennonites think it was important to send out missionaries? Invite a variety of responses. Finish by reading Mark 16:15: And he said to them, Go into all the world and proclaim the good news to the whole creation. Comment that Mennonites have always taken the Bible seriously, and this verse gives clear instruction about the importance of spreading the gospel. LESSON STEPS 1. Timeline situation. Say, Timester gave me two dates last night: 1893 and Could someone write those dates in the correct place on our timeline? After a student has written the dates, add, Timester also used a word to describe these dates. He said they came from the quickening. Ask, What might a quickening mean? Invite student responses. Respond, It took me a long time, but I finally got Timester to tell me what he meant. He said that the quickening was a word used by Mennonite historian Theron Schlabach to describe something that happened among the Mennonites in the 1890s. Mennonites began to operate more like other Christian churches around them. One thing they did was start having Sunday Schools. It was a major controversy, because people weren t sure they wanted to introduce a new thing into their churches simply because other churches were doing it. Another thing Timester told me was that they also began to do missionary work in the same way as other churches around them. That s when he finally got to these two dates, 1893 and was the year that Mennonites started the first mission church in a large city the Chicago Home Mission. Six years later, on February 22, 1899, three missionaries got on a boat in New York City and sailed to India, to start the first mission effort in a foreign country. Ask for another student volunteer to write Start of the Chicago Home Mission next to 1893, and Start of the first foreign mission (India) next to End by saying, From these dates forward, Mennonites became involved in missionary efforts more and more. 2. Collect the correct categories. Distribute copies of An Ocean s Worth of Witness. Have students follow Timester s directions, as printed, to circle the actual ways Mennonites witnessed and spread God s word during the last half of the 19th century and the first half of the 20th century. Correct answers: traveling to Africa by boat across the Atlantic ocean witnessing to people from Mexico, Puerto Rico. and the Dominican Republic who worked on Mennonite farms starting a foreign mission school among Native Americans in the U.S., even though they (Native Americans) had lived there far longer witnessing to neighbors at home serving as medical personnel in India, Honduras, Nicaragua, and other countries in the Americas and the Far East inviting children from urban communities to rural homes starting churches that were segregated by race marching on Washington; speaking out against segregation refusing to join wars doing service jobs in a variety of places during wars 202

6 Incorrect answers: paying other denominations to spread the gospel for them praying that God s word would be revealed but doing nothing always speaking German when witnessing setting up a web page paying people to convert deciding to sit in their living rooms and watch TV joining the army and killing people so that they could be saved 3. Changing your mind. Invite students to think of a time that they changed their thinking and belief about something. For example, have they ever changed their opinion about a book or movie because of something they read about it? Has their opinion about a verse in the Bible changed because of an article they read or sermon they heard? Has their opinion about a food changed because of how someone prepared it (for example, fried okra vs. steamed okra)? When they have thought of a time their opinion changed, write all of the following questions (or a select number) on a chalkboard, flipchart, or marker board: What was it that changed your mind? Was it the person who delivered the idea, as well as the idea itself? Did the change happen immediately? Did it take time? Have you ever been part of changing someone s opinion? Is it easy or hard to do so? What do you think is an effective way to change people s ideas about their religious beliefs? Assign students to write silently for three minutes about changing their minds, in response to one or several of these questions. 4. Scenario examination. Distribute the Missionary Decisions handout. Break into small groups of four or five. Read Folks directions on the handout, instructing students to read one of the stories and identify two strengths and two weaknesses. Assign one of the stories to each of the small groups. Invite one person from each group to report on the strengths and weaknesses they identified in their story. 5. Mennonites around the world. Distribute the 2003 Mennonite and Brethren in Christ World Membership handouts. Ask students to guess how many countries have Mennonite or Brethren in Christ groups that belong to the international organization, Mennonite World Conference. When they have guessed, note the correct total of 65. Note also the total, worldwide membership of close to 1,300,000. Despite many mistakes, the efforts of these early Mennonite missionaries and many hundreds after them, from dozens of countries around the world, have resulted in this large family. 6. Questions. Discuss the following questions: In what ways is the ministry of Mennonite World Conference made possible by missionaries that have gone before? How might some of the mistakes of missionaries in the past be healed today by the descendents of the missionaries and those who were objects of missionary efforts? 203

7 What were some of the ways missionaries sacrificed to spread the gospel? (Discuss leaving homes, entering foreign places, experiencing persecution, not having as much money.) Do you know anyone who is serving as a missionary today? What challenges and rewards of missionary work do they talk about? What does it mean that a group like Mennonite World Conference bonds together all Mennonites and related Anabaptist groups, around the world? What happens when the countries where Mennonites live get into fights with each other? How might MWC act as a healing presence between those Mennonites? 7. Closing prayer. Close with a prayer for all those who follow Christ s call to witness to the world through mission work, challenging unjust situations, and working to make a better world. EXTEND THE LESSON (These activities will extend the lesson to longer than 50 minutes.) Support Mennonite World Conference. Do a fund-raising project for Mennonite World Conference. Set a goal to raise one dollar per country, or one penny per member that belongs to Mennonite World Conference. Students can earn money by speaking in their churches about what they have learned about Mennonite history. Most churches have honorarium that they pay to guest speakers. Ask that they use this to give a donation to your fundraising project for Mennonite World Conference. History project. Assign students to fill in twenty more important dates in Mennonite missionary history. Use an Internet search engine to locate the websites of Mennonite World Conference, Mennonite Historical Committee, Mennonite Central Committee, Eastern Mennonite Missions, and Mennonite Mission Network. Look for founding dates of these organizations, when mission efforts first took place in specific countries and locations, when programs like PAX, the Mennonite Central Committee Washington Office, and new churches began. Each student may be assigned to come up with one item and explain its importance. Check-up. Use the Check-up (Lessons 10, 11, 12) handout to assess students learning in the last three lessons. Students may use the timeline around the room, their notes, and handouts to complete this assessment. This open book test asks them to think carefully about the last units and integrate the big ideas. Students may pick one of the three questions on the Check-up (Lessons 10, 11, 12) handout. Give them 45 minutes to write four to five paragraphs answering the question. Students who finish one question may select a second question to work on for extra credit. (A teacher s rubric for grading is included on page 209.) 204

8 An Ocean s Worth of Witness That's quite a pool of fish down below! Circle the ways that Mennonite missionaries and other church workers witnessed to the world around them during the last half of the 19th century and the first half of the 20th century. Beware! Some of these never happened, but many of them did. - Timester Praying that God s word would be revealed but doing nothing Joining the army and killing people so they could be saved. Starting churches that were segregated by race Paying people to convert Traveling to Africa by boat across the Atlantic Ocean Witnessing to people from Mexico, Puerto Rico, and the Dominican Republic who worked on Mennonite farms Witnessing to neighbors at home Deciding to sit in their living rooms and watch TV Refusing to join wars Setting up a web page Always speaking German when witnessing Paying other denominations to spread the gospel for them Marching on Washington; speaking out against segregation Starting a foreign mission school among Native Americans in the U.S., even though they had lived there far longer Inviting children from urban communities to rural homes Doing service jobs in a variety of places during wars Serving as medical personnel in India, Honduras, Nicaragua, & other countries in the Americas & Far East 205

9 Missionary Decisions Your teacher will assign one of the stories below for you to discuss. Read the story out loud to the other members of your small group and then identify at least two strengths and two weaknesses from your story. (Be prepared to report what you discovered to the entire class.) Folks Mustaches and bangles. In May of 1930, the bishops in one Mennonite regional body discussed at length whether to make people in India change their dress styles after they joined the church. Men were supposed to shave their mustaches and women were not supposed to wear bangles on their arms. The bishops eventually agreed to allow the women to wear bangles, because it showed whether or not they were married, but they made the men shave off their mustaches. What were the strengths and weaknesses of this decision? Stealing others' property. Heinrich R. Voth, a missionary to the Hopi Indians in the 1890s, helped start a school for the native community and preached the gospel in the area. He also took many Hopi pots and religious artifacts back to his home community and sold them for profit. This made the local Hopi leaders angry and hurt. What were the strengths and weaknesses of his decisions? Letting go of control. Mennonite missionaries from the United States serving in the country of Tanganyika, Africa (near the border of Kenya), at first were reluctant to allow local Kenyans who had become believers to rise to leadership in the church. They also tried to get new church members to wear clothes like they did, shave facial hair (men), and not cut their hair (women). In several years, after a powerful revival service in August of 1942, the local leaders and the missionaries agreed to have local leaders take over more and more control of their own services. What were the strengths and weaknesses of this process? Segregated retirement homes. Mennonite missionaries built a retirement home for members of a small mountain community outside of Lancaster, Pennsylvania, known as Welsh Mountain. However, only white people could be members in the retirement home. Although by 1948, the missionaries allowed both white people and African-Americans to join the Welsh Mountain retirement home, many other retirement homes run by Mennonites in Lancaster refused to accept people of color for seven more years. What were the strengths and weaknesses of these missionary efforts? 206

10 2003 Mennonite & Brethren in Christ World Membership Source: Mennonite World Conference, 207

11 Check-Up for Lessons 10, 11, 12 You may use the timeline around the room, your notes and handouts for this check-up. Pick one of the following three questions to answer. Your teacher will tell you how long you have to answer the question you have chosen. If you finish one question, you may select a second question to work on for extra credit. Write your answer on a separate piece of paper. 1. Explain why Mennonites from Germany and Switzerland moved to North America in the 18th century, but Russian Mennonites did not come to North America until the early 20th century. 2. Identify the primary reasons why Mennonite groups branched off from each other, using specific examples and telling what the results of that branching have been. 3. Show the strengths and weaknesses of Mennonite missionary efforts in the 19th century and the first half of the 20th century. Give examples of the results of their efforts. Anabaptist HIstory: Crossing Water 208

12 CHECK-UP (For lessons 10, 11, 12) Teacher s Rubric 1. Explain why Mennonites from Germany and Switzerland moved to North America in the 18th century but Russian Mennonites did not come to North America until the early 20th century. Content, 40% should refer to differing experiences of persecution, mention Catherine the Great and William Penn, describe forms of persecution, and the events of 1917 in Russia. Explanation, 40% should offer clear, logical explanation in chronological form. Mechanics, 20% should have correct spellings of historical place names and figures, in addition to basic grammar. 2. Identify the primary reasons why Mennonite groups branched off from each other, using specific examples and telling what the results of that branching have been. Content, 40% should refer to four of the following: whether or not to have Sunday School; whether to support separate educational institutions; whether churches should support revival services; how active congregations should be in mission work; how strict churches should be in interpreting whether or not dress styles were too much like the world around them; whether ministers should receive training and a salary or work another full-time job; whether the church should be involved in printing church materials; how authority should be expressed in the church. Other issues included how footwashing should be practiced; use of various technologies (like cars); how key Bible passages should be interpreted, etc. Results should refer to diversity, diminished witness, etc. Explanation, 40% should offer clear, logical explanation in chronological form Mechanics, 20% should have correct spellings of historical place names and groups, in addition to basic grammar. 3. Show the strengths and weaknesses of Mennonite missionary efforts in the 19th century and the first half of the 20th century. Give examples of the results of their efforts. Content, 40% should refer to weaknesses such as forcing lifestyle choices like mustaches and bangles, taking away cultural artifacts, not letting local people lead without pressure, following sinful practices like segregation, etc.; strengths should refer to getting out of local communities, being willing to sacrifice, identifying with a different group of people, spreading the gospel, combining prayer and action, taking risks for long periods of time. Explanation, 40% should offer clear, logical explanation Mechanics, 20% should have correct spellings of historical place names and groups, in addition to basic grammar. 209