“A Philosophy of Love”: Anabaptism and the Civil Rights Movement
Both Anabaptists—such as the 1569 Anabaptist martyr Dirk Willems (left, standing)—and many members of the Civil Rights Movement (right) based their commitment to nonviolence in Christ’s love. (Courtesy of IN PART; bottom photo: © Wally McNamee/CORBIS; collage: Will Teodori, IN PART)
In honor of Dr. Martin Luther King Jr.’s birthday today, here is a reflection from one Brethren in Christ pastor on the relationship between Anabaptism and the Civil Rights Movement of the 1960s:
I have vivid memories from growing up in the ’60s in the midst of the Civil Rights Movement. I remember our entire Philadelphia neighborhood mourning the death of Medgar Evers, a Civil Rights activist who was assassinated in his driveway. I recall television images of young black people being beaten by police, bitten by dogs, and sprayed with fire hoses. I still recollect the hope that swelled upon hearing Dr. Martin Luther King, Jr.’s “I Have a Dream” speech and the fear that resurged a month later when four innocent girls were killed by a bomb in a Birmingham, Ala., church.
Deep within, many African Americans longed for vengeance, but Dr. King modeled a different response: nonviolent resistance. . . .
The Brethren in Christ view the Civil Rights Movement from a unique perspective. We also have a rich heritage of following Jesus, as lived out by our Anabaptist ancestors. They valued wholehearted obedience to Christ. As a result, they refused to fight back when persecuted. They believed the message of our Articles of Faith and Doctrine that: “Christ loved His enemies and He calls us as His disciples to love our enemies. We follow our Lord in being a people of peace and reconciliation, called to suffer and not to fight.” Many died at the hands of Church and state for living out their beliefs.
Read the whole article here. And join with me in praying that the biblical example of nonviolence modeled by Dr. King and Anabaptists across the centuries will continue to embolden Christians today and into the future.
The Keefer children in the 1940s, at their family farm near Millersburg, Pennsylvania. Luke Keefer Jr. at far right.
I’ve been hard at work on my biography of the late theologian and church historian Luke L. Keefer Jr., which will be published by the Brethren in Christ Historical Society. (I previously published an excerpt from this research, related to Luke’s scholarship on the doctrine of holiness.)
Today’s Photo Friday features a photo from that biography: one depicting Luke’s childhood among the bucolic farmland east of Millersburg, a hamlet in central Pennsylvania.
Here’s an excerpt from the chapter I’m currently finishing up:
The daily toil of farm life and the warmth of spiritual fellowship further connected the Keefer children and their parents. As a farm family, the Keefers lived very much “off the land.” In the years before big-box retail, chain stores, and fast food restaurants, the farm and its fertile fields were the sources of fresh produce, meat, milk, and other necessities. On [their farm's] tillable 16 acres the Keefers grew corn and wheat; what they did not keep for their own use they traded for other supplies or gave away to family or church members. Gardening was also a fact of life. The Keefers grew peas, corn, green and lima beans, potatoes, tomatoes, and cucumbers; they had a small apple orchard, pear and cherry trees, and a raspberry patch along the fencerow. That which could not be used immediately was canned and stored for the future. They also butchered their own hogs and beef cattle; the smoked the ham, bacon, and sausage and canned the extra. Their chicken operation provided eggs and, on occasion, a different kind of protein for the dinner table. They produced their own milk and butter with the help of a faithful cow. The groceries the Keefers bought were few and consisted mainly of items used in recipe cooking. Indeed, farm living provided much of the necessary nourishment for the Keefer clan.
In the same vein, hunting—especially small game hunting, at which Luke Sr. was an expert—also provided sustenance as well as sport. From a young age, Luke joined his father on these expeditions, toting with him his trusty BB gun, a toy Luke’s sisters remember as a constant companion in his childhood. Later, as a teenager, Luke joined his brothers-in-law Ed Keiter and Ray Lauver in deer hunting, an interest he would continue to pursue throughout his adult life.
In addition to gardening, butchering, and hunting, another life-long interest—caring for animals—developed as a result of Luke’s rural upbringing. Luke’s sisters recall the joy he took in playing with the numerous Collie dogs the family owned over the years, especially Ring. They also recall the nest of rabbits he raised during his childhood years. In addition to such recreational pursuits, Luke’s interest in animals also inclined him toward farm work. He helped out first on the family farm and later, in his teenage years, was hired out to neighbors’ farms, where he often helped with the livestock. Ed Keiter, Luke’s brother-in-law, recalls one harrowing incident in which Luke, while herding “resistant” cattle on the Keiter family farm, broke his arm. Such occurrences did not lessen Luke’s interest in working with animals—though they did perhaps teach him to be more cautious in his interactions.
I’ll be sharing even more of my research and writing on Luke Keefer Jr. in the future, so stay tuned!
Anabaptism, Pietism, and the Brethren in Christ’s “Original Brew”
(IN PART / Nate Bridi)
As I’ve written previously, In Part magazine — a periodical published by the Brethren in Christ Church in the U.S. — has embarked on a four-issue journey through the theological traditions that shape our denomination. The first issue, on Anabaptism, appeared last month. (The spring 2013 issue, on Pietism, features an article by yours truly.)
I took some time to better scrutinize the winter 2012 issue, and was pleasantly surprised to read Bishop Perry Engle’s take on the “original brew” of traditions that has shaped the Brethren in Christ. I love Perry’s writing in general, but particularly appreciated this column.
Here’s a taste:
For me, Anabaptism is like a good Sumatra or a dark French Roast. It produces a bold and uncompromising cup of coffee. In a similar way, when Anabaptists were driven out of Europe in the 17th and 18th centuries, they were known as earnest followers of Jesus Christ, born of persecution and suffering. Words often used to describe this movement are “radical,” “counter-cultural,” and “self-sacrificing.”
But something happened to a few members of this group after they landed in Philadelphia in the mid-1700s. They encountered a movement called Pietism, which resulted in a spiritual renewal that altered their view of salvation, while retaining their basic conception of the Church. I like to think that these bold and serious-minded believers were “sweetened” by their personal experi-ence of a heartfelt and life-changing relationship with Christ. “Such a relationship,” writes church historian Carlton Wittlinger, in his book Quest for Piety and Obedience “bore outward fruit in Christian love, resulting in a practical, applied Christianity.” It didn’t dilute their understanding of the Church; it simply sweetened their relationship with God and others, and in so doing, inaugurated the BIC Church.
The following century, the Brethren encountered the teachings of John Wesley, which impressed upon them the need for the sanctifying work of the Holy Spirit. The BIC made room for this Holiness movement because of its positive focus on the transformed life. Then, in the 1950s, Evangelicalism provided needed motivation to reach our neighbors and our young people for Christ. It poured into us the incentive to stop being so cliquish and legalistic, and, instead, to work towards being God’s people incarnated in the world.
The BIC made some room for the Holiness movement, but found that too much of it tended to make us susceptible to legalism and judgmentalism. In a similar way, the Evangelicalism movement of the past 60 years, while certainly enriching our experience as Christians in North America, has also threatened to water-down the “flavor” of our original Anabaptist-Pietistic blend. For example, its focus on the merging of Church and politics as well as its openness to resolving conflict through violent means have eroded our historic commitment to peacemaking and seem to have led to the gradual weakening of our original brew.
Read the whole article here.
I find Perry’s analysis, at a theological level, to be pretty accurate. Historically, things are slightly more nuanced, but the basic thrust is correct.
I know there are a great many Brethren in Christ — many of whom I know and love — that would balk at Perry’s suggestion that Evangelicalism “waters down” the original synthesis of theological traditions in our church. They see Evangelicalism as a potent force for good within the denomination. They would say that aspects of Anabaptism, Pietism, and Wesleyanism are the real “problem influences in the Brethren in Christ. They’d point to Anabaptism’s separatism, or Wesleyanism’s legalism, as the real problems. And they’d likely point to Evangelicalism as the panacea.
Certainly, as Perry indicates, aspects of the Evangelical impulse can and have strengthened our theology and practice. Yet because Evangelicalism is such a diverse and popular movement, much of its insights and ideologies also conflict with our Anabaptist, Pietist, and Wesleyan roots.
Readers: What do you think? Does Evangelicalism “water down” our theological “brew”? Or are Anabaptism, Pietism, and Wesleyanism the real “flavor-takers”? What good influences do we draw from these traditions? What bad “habits” have we also picked up?
December 2012 Issue of Brethren in Christ History and Life
Once again, I’m behind in promoting the latest issue of Brethren in Christ History and Life. The December 2012 edition celebrates the life and legacy of Luke L. Keefer, Jr., a long-time theologian, church historian, and denominational leader in the Brethren in Christ Church. As Luke’s biographer, I’m grateful that the contributors to this issue agreed to provide such thoughtful reflections on this scholar’s work among us; as one of many aspiring leaders mentored by Luke, I’m thrilled to see someone I admired remembered in this way.
Here’s the table of contents:
- E. Morris Sider, “Remembering Luke: A Fellow Academic’s Reflections on Luke L. Keefer, Jr., as Scholar, Colleague, and Friend”
- Gregory C. Starr, “Remembering Luke: A Former Seminarian’s Reflections on Luke L. Keefer, Jr., as Professor, Mentor, and Friend”
- Devin C. Manzullo-Thomas, “Minding the Church: The Scholarship and Denominational Service of Luke L. Keefer, Jr.”
- Luke L. Keefer, Jr., “Principles of Interpretation at Work in the Brethren in Christ Church”
- “Luke L. Keefer, Jr.: Evaluations” by Dale R. Stoffer, Lynn Thrush, Terry Rose, John R. Hawbaker, and Keith Tyson
Readers: What are your favorite articles in this most recent issue of the journal, and why?
Is Pietism Still Valuable Today?
From their beginnings in 17th-century Germany, Pietists convened in small groups or conventicles, as pictured here. The River Brethren who embraced Pietism more than a century later also felt the need gather for Bible study, testimony sharing, and prayer. (Wikimedia Commons)
Here’s a third excerpt — the last for now.
Last year, I had the privilege of participating in a colloquium on Pietism at Bethel University in Minnesota. (Thanks, Chris Gehrz!) My panel was asked to tackle the thorny question, “Does Pietism provide a usable past for today’s churches?” The proceedings from that panel should be published soon, in a forthcoming issue of The Covenant Quarterly. I’m looking forward to it!
I’ve recently expanded on some of my thoughts from that panel discussion in an article for the spring 2013 of In Part, the magazine for the Brethren in Christ community in the U.S. (It’s the second entry in their year-long “We Believe” series, which seeks to examine the four theological traditions that shape the contemporary Brethren in Christ in the U.S.: Anabaptism, Pietism, Wesleyanism, and Evangelicalism.) The article considers Pietism’s status as one of the founding streams in Brethren in Christ theology and its contemporary relevance to the Church. Here’s an excerpt:
Recently, a pastor friend and I had a conversation about how we introduce new people to the origins, beliefs, and practices of the Brethren in Christ (BIC) Church in the U.S. In addition to sharing about the Core Values and doctrinal statement that shape the BIC community, my pastor friend mentioned that he always describes its roots in various theological traditions. “I tell people we’re a Protestant denomination with a unique mix of Anabaptism, Wesleyan, and Evangelical doctrines,” he told me, adding, “I usually don’t mention Pietism. It just gets lost in the mix.”
What did my friend mean by this statement? Because he knows the defining role Pietism had in launching the BIC Church, I can only guess that he doubts the movement’s contemporary significance to our community life. Perhaps he meant that Pietism “gets lost” because of its negative connotations. Certainly the term “Pietist” (and related expressions like “piety” and “pious”) smacks of stuffiness and judgmentalism—hardly the basis for effective Christian ministry or vital Christian living.
Or perhaps he meant that Pietism “gets lost” because it has so little support among the BIC community today. As reported in a 2006 survey*, most BIC would describe their religious faith using terms like “Anabaptist” and “Evangelical.” A meager 1.3 percent would use the term “Pietist.” Clearly, very few among us today identify with this historic theological tradition.
Or perhaps my friend meant that Pietism “gets lost” because its major contribution to BIC theology—the notion of a heart-felt and life-changing conversion experience of the saving grace of God—is emphasized by other theological traditions in our heritage, like Wesleyanism and Evangelicalism.
No matter what my friend meant, it’s clear that this theological movement—so important in our community’s formation—no longer resonates in the way it once did. But can it? Is there more to Pietism than stodgy connotations and a redundant theology of salvation? How did the Pietist impulse first galvanize the BIC Church? And in what ways does our Pietist heritage position us for bold witness and effective ministry today?
You can probably guess my answers to some (if not all!) of those questions, but you’ll have to wait for the spring 2013 issue to read them in full!
The Brethren in Christ in the Larger Evangelical World
Sam Wolgemuth was one of several Brethren in Christ individuals involved in evangelical institutions beyond the NAE. From 1965-1973, he served as President of Youth for Christ International. (Brethren in Christ Historical Library and Archives)
Here’s another excerpt. This comes from an article I’m currently writing on Brethren in Christ church members’ involvements in evangelical organizations beyond the National Association of Evangelicals. (As most of my blog readers will know, the Brethren in Christ Church joined this para-church organization in 1949.) I’m tentatively titling the essay, “Beyond ‘Indianapolis ’50′: The Brethren in Christ in the Larger Evangelical World.”
In April 1950, eight men—all but one dressed in plain black suits with upright collars and no neckties—convened in Indianapolis, Indiana, to attend the eighth annual convention of the National Association of Evangelicals (NAE), an interdenominational agency created to facilitate fellowship and cooperation between conservative Protestant denominations. As representatives of the Brethren in Christ Church, these eight men reflected the cultural traditions of their religious community—a small, separatistic fellowship that linked beliefs like simplicity, humility, and nonviolence to counter-cultural practices like plain dress and conscientious objection to war.
The presence of these men at an NAE convention was a bit of an incongruity. Unlike their fellow believers in Baptist, Methodist, and independent denominations, these Brethren in Christ men could exult neither in wildly successful revival campaigns nor in unprecedented growth on their church membership rosters. This fact gave the men pause. Surrounded by these success-oriented evangelicals and alarmed by the apparent disparity between their small group and the other denominations, these eight Brethren in Christ gathered for a late-night confab. Together they confessed long-held anxieties about the future of their small community. And they resolved to return to their leadership posts with a vision—and a plan—for change.
In the subsequent decades, these eight men (and a handful of others who joined them) initiated a series of doctrinal revisions—revisions that dramatically reoriented the lifestyle and religious practice of the entire Brethren in Christ community. These leaders would later point back to their late-night confab as the impetus for this change. As one confab participant would later remark, “The Church continues to feel the impact of ‘Indianapolis ’50.”
Or so the story goes. . . .
Without a doubt, the Brethren in Christ were also connected to the larger evangelical world beyond NAE. Church members attended evangelical schools like Houghton College, Taylor College (now University), Biblical Seminary of New York, and Fuller Seminary. They read periodicals like Christianity Today, and listened to radio programs like the Old Fashioned Revival Hour. They participated in evangelical initiatives like Youth for Christ and Child Evangelism Fellowship. Like thousands of other Christians in North America and around the world, they attended the revival crusades of Billy Graham; some even served as event staffers. These involvements would also decisively influence Brethren in Christ theology and practice.
Brethren in Christ Historical Society Newsletter Now Online
The Fall 2012 edition of the Brethren in Christ Historical Society Newsletter is now online. Among other items, the newsletter includes:
- A recap of the Society’s 2012 annual meeting, honoring former editor E. Morris Sider
- A full report on the erection and dedication of a historical marker commemorating the establishment of the River Brethren movement in 18th century Pennsylvania
- Brethren in Christ historian E. Morris Sider’s comments from the historical marker dedication
- A photo from the early days of Jabbok Bible School, a Brethren in Christ institution in Oklahoma
Download the whole newsletter here.
