In my ’80s

October 3, 2018

This morning I had coffee with the pastor of Shalom Mennonite.  Hmmm — a pleasant, affirming and stimulating conversation that has led me to remember other pastors during my years.

Hiram Kauffman was quite old, so aged in my opinion that I could not understand what he said. He talked with me one time. When he asked me why I wanted to be baptized, my mother had to repeat the question so that I could make an answer.

I picked tomatoes and even plowed a field for Christian W. Frank. I was a young teenager. I can’t remember his sermons, although I recall that he looked off toward the side wall instead of at us. When he complained to my dad (not me) about a prayer I offered at Wednesday evening prayer service, (he thought it lacked humility) I turned away. Later he refused to give me a letter of transfer because I stopped wearing a regulation “plain” Mennonite coat.

The first pastor to know me and communicate meaningfully was Howard Zehr in Elkhart, Indiana.. He spoke quite loudly when he preached, a volume seemingly unnecessary for the size of the sanctuary.  I felt confident enough to confide in him about my elevated anxiety level at the time.

Throughout college and graduate school I/we didn’t settle into any congregations.

John Mosemann, pastor of (Goshen) College Mennonite church, delivered long thoughtful expositions on big ideas. He was  a missionary, churchman and intellectual all in one. Because of the many parishioners in the congregation, he could not relate to everyone. I was outside his close circle, but I didn’t feel excluded.  His assistant Bob Detweiler carried to the pulpit a theology and speech tone used in his radio broadcast. I tuned elsewhere.

My children grew up in the Goshen congregation during the pastorate of Arnold Roth. Their church experience helped me to remember my childhood relationship with congregation and pastor. Pastor Roth was even referenced at my 80th birthday party.

Earland Waltner was a studious, articulate and personable Bible scholar. He authored a book on the Psalms. Coming from South Dakota, he seemed from a social and theological world totally unlike Lancaster, Pennsylvania. 

In our overseas ventures, we did not establish strong congregational ties. Later, our move to Indianapolis opened for us the larger urban and non-sectarian world. Our first pastor was the Quaker Phil Gully whose world view intersected with a comic view of life. He went on to be a successful writer and lecturer.

I learned to know three Mennonite pastors in Indianapolis. Ryan Ahlgrim preached persuasive sermons during his 18-year tenure at First Mennonite. He was known for reciting a scripture passage prior to his sermon. He published a book of sermons as well as many essays. He was one of the founders of Bagels and Bards writer’s group. He now pastors the Richmond, Virginia Mennonite Church.

Shalom’s first pastor, Ethiopian Dagne Assefa, transcended the cultural gap to pastor an American congregation successfully for 24 years. By taking notes, I was able to appreciate more fully his expository sermons. While he didn’t ride the racial issue, he quickened our consciences on differences generated by race and wealth and personal orientations. He and I were, and continue to be, friends. 

And now Brian Bithner is half-time pastor at Shalom. He grew up in the Grace Brethren Church, lost his faith, and then began to rebuild it at Duke Divinity School under the tutelage of Stan Hauerwas and others. When his denomination could not accept his thoughtfully constructed view of same-sex orientation, its leaders refused to appoint him to a church. Now he is Shalom’s half-time pastor. In our conversation today, warm and affirming, he took me through the discipline of narrative theology. He and I will collaborate in the autumn Shalom retreat that will feature story-telling.   

Know this: after having listened to many sermons, participated in various congregations and learned to know congregational leaders, I know I would be a terrible pastor.

In my ’80s

“Pop Pop, now I’m six! On this hand one two three four five fingers. I need another hand to get one more finger. How old are you, Pop Pop?”

“My dear child …
I need  …
the fingers on this hand  …
and the fingers of that hand  …
and all the bright straight fingers of both of your hands  …
and all the kind hands of our whole family.” 

In my ’80s

October 1, 2018

The faith that was regarded in my home and community as a child contained the possibility of a close personal relationship of an individual and God. I remember the first words of a song:

My God and I
     walk through the fields together

We walk and talk
     as good friends like to do.

Another aspect of desirable faith posited God as the benevolent creator of earth and sky. Another song:

O Lord my God! When I in awesome wonder
Consider all the works Thy hand hath made.
I see the stars, I hear the rolling thunder,
Thy power throughout the universe displayed

Refrain:

Then sings my soul, my Saviour God, to Thee:
How great Thou art, how great Thou art!
Then sings my soul, my Saviour God, to Thee:
How great Thou art, how great Thou art!

When through the woods and forest glades I wander
And hear the birds sing sweetly in the trees;
When I look down from lofty mountain grandeur
And hear the brook and feel the gentle breeze:

These sentiments are clearly suggested in the Bible, although a second understanding depicted faith was a communal posture — the people of God.

How, then, do individuals of deep personal faith and communities that share a faith deal with a tsunami that sweeps a thousand individuals to their death? I ask, not in mockery.

Several years ago when something like 250,000 people died in a tsunami in the Indian Ocean, I pondered long on the nature of God. Does deity take out this 250,000 and keep the next 250.000? 

We often hear, after a natural disaster, that “God is trying to tell us something.”  That sentiment rings hollow for me, given the roll of the dice that leaves one person dead and the next person untouched.

A rather easy out for a believer is the argument that God created nature and now lets nature run its course. That course includes hurricanes and floods and earthquakes and fire, etc. When such events occur, the benevolent God is there to share the suffering.

Others would say that God is a spirit, not a buddy nor a manipulator, but a holy presence close by and far off, an essential basis for being, or ground of being. That presence is in the storm, in life and death, wholly present, wholly Other.

The agnostic believes that nothing is known or can be known of the existence or nature of God or of anything beyond material phenomena; a person who claims neither faith nor disbelief in God.

The atheist says there is no God. A tsunami is a tsunami.

Perhaps I should stop writing here and allow you to continue working through such big questions of faith without my own point of view. But I want to share from my faith journey, for I am indeed a person of faith. Of the existence or nature of God, I have strong agnostic tendencies. But I experience and know the wholly presence — the Spirit that moves over the face of the deep. You and I are one with that Spirit as are those who died in the tsunami and those who survived.  We mourn with those who weep, we draw near to them in this moment of loss.