Ted Grimsrud—June 22, 2011
When human beings are violated in major ways, profound needs are created in the survivors. By “survivors” we mean people who survive violent acts themselves and those left when one of their loved ones’ lives is taken in violence. Major violations create for survivors the need to restore their dignity, sense of identity, selfhood, and honor. We have several ways we might restore our dignity: taking personal revenge, relying on the state’s retribution, and seeking some sort of vindication that restores the sense of selfhood without exacting vengeance on the wrongdoer. I believe the third path best opens the way to restored wholeness.
I will define “revenge” and “retribution” as pointing toward two distinct, though overlapping, responses to violations. Revenge occurs when people, in response to violations, seek to retaliate, responding to wrongdoing apart from “official” governmental channels. Retribution occurs when the state takes over for the victim (and victims’ associates). State involvement brings formal procedures to apprehend, try, offer judgment, and punish the offender.
A major violation leads to the victim feeling diminished. When people feel damaged, they tend to want to get even. Being violated leads to a loss of dignity and a powerful sense of shame. A violated person may feel a powerful drive to do something that will restore their sense of honor. In many cultures, people assume that ones restore this lost sense of honor by retaliating against the violator. Social pressure plays a large role in pushing people to seek vengeance, especially in contexts where a high premium is placed on reputation and honor. Continue reading
Ted Grimsrud – June 2011
Is there such a thing as “Anabaptist theology” for the present day? Is seeking to construct a distinctively Anabaptist theology an appropriate task for the 21st century?
John Howard Yoder did not consider himself a systematic theologian, and as far as I know would not have called himself a constructive theologian. However, his work certainly directly related to the task many Mennonites, and others who would also think of themselves as spiritual descendants of the 16th century Anabaptists see as vital for the viability of Mennonite and other Anabaptist communities—namely, self-conscious work at articulating their theological convictions in ways that might provide sustenance to their tradition.
Yoder’s model I will call “practice-oriented” theology. To help understand Yoder’s approach, and why it’s an exemplary model for those of us engagement in the work of constructive Anabaptist theology for the 21st century, I will first look at a quite different model for contemporary Anabaptist theology and reflect on the differences between these two models. Continue reading
Ted Grimsrud—June 20, 2010
The debate over homosexuality among Mennonites continues apace. Just this morning I learned of a recent lengthy and intense meeting held among leaders in Mennonite congregations in a regional district. It sounds like the meeting was, as these meetings have been for decades now, emotionally stressful and mostly non-conclusive. And, has been the case now since 1995, partisans for the churches taking a restrictive rather than inclusive stance toward sexual minorities insisted that they were simply defending the clear teaching of the Mennonite Confession of Faith (CofF).
These partisans do have formal warrant for their argument in that the Membership Guidelines that were formulated to set terms for the merger of the Mennonite Church and the General Conference Mennonite Church in 2001 do take a restrictive stand—and cite the CofF as offering crucial support for this stance. However, a careful reading of the CofF itself does not support such use. [The following paragraphs are taken from a longer article: “Mennonite Church USA’s ‘Teaching Position’ on Homosexuality: A Critique.”]
The first source that is cited in the Membership Guidelines in the statement asserting a restrictive stance for the new denomination is the 1995 CofF. That the CofF would be cited as the basis for the “teaching position” on homosexuality is interesting. This citation, without explanation, gives the impression that the CofF provides clear and direct teaching concerning homosexuality. However, the actual CofF does not in fact even mention homosexuality. So, here we have an example of theology by citation more than by exposition. It’s enough to cite the official doctrinal statement of MC USA with a proof text to establish a “teaching position” that then will be used by leaders to justify closing down discussion. Continue reading
One of the big issues pacifists face today is the issue of human nature. Are we genetically determined to be violent as expressed in much contemporary writing by biologists, et al, as well as political thinkers? If so, is pacifism simply unrealistic, terribly naive, even problematically romantic?
Or is it possible, with scientific credibility, anchored in the actual experience of human beings in the world, to argue for an understanding of human nature more compatible with pacifism?
This debate deserves the attention of all people concerned with the problems of violence, oppression, warfare, and militarism in our world today—that is, all people of good will. I spent significant time a number of years ago reflecting on these issues, teaching a class called “Violence and Human Nature” several times. In March 2006, I arranged a public forum with my friend Carl Keener, professor of biology emeritus, at Eastern Mennonite University. Here is the presentation I made. I hope to give this issue more attention in the not-too-distant future. Continue reading