Download Mennonites, Politics, and Peoplehood: Europe - Russia - by James Urry PDF

By James Urry

ISBN-10: 0887556884

ISBN-13: 9780887556883

Mennonites and their forebears tend to be considered a individuals with little curiosity or involvement in politics. Mennonites, Politics, and Peoplehood finds that because their early background, Mennonites have, in reality, been lively contributors in worldly politics. From western to japanese Europe and during diverse migrations to North the United States, James Urry’s meticulous study strains Mennonite hyperlinks with kingdoms, empires, republics, and democratic international locations within the context of peace, conflict, and revolution. He stresses a level of Mennonite involvement in politics now not formerly mentioned in literature, together with Mennonite participation in constitutional reform and get together politics, and indicates the polarization in their political beliefs from conservatism to liberalism or even innovative activities.

Urry appears on the Mennonite response to politics and political occasions from the Reformation onwards and focusses relatively on these those that settled in Russia and their descendants who got here to Manitoba. utilizing a large choice of resources, Mennonites, Politics, and Peoplehood combines an inter-disciplinary method of demonstrate that Mennonites, faraway from being the “Quiet within the Land,” have deep roots in politics.

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Extra info for Mennonites, Politics, and Peoplehood: Europe - Russia - Canada, 1525 to 1980

Sample text

Also, we should be faithful in the payment of taxes and excises, giving what is due to the state as the Son of God taught, practiced, and commanded his disciples to do. Besides, we should constantly and earnestly pray for the state and the welfare of the country that under its protection we may lead a quiet and peaceful life in all godliness and honesty. 63 The Waterlander and the Dordrecht confessions of faith became the major confessional statements recognized by many Dutch Mennonites in the later seventeenth and early eighteenth centuries.

And to be a ruler and to wield the sword of the world are so opposed to each other, that it is very difficult for one person to manage both at one and the same time. "32 However, even in this response a sense of ambivalence remains towards worldly rulers and the powers of magistrates. The right of a ruler or magistrate to exercise power did not come from the office they held; God had ordained their office and a Christian holding such an office could only exercise power if they had become true Christians, anointed by the Holy Spirit.

Twisck. 58 While, like the Waterlander Confession, the section on magistrates also recognizes the authority given to secular authorities by God and the duty of Christians to obey those in power, this statement is quickly qualified: But if the authorities, through Christian equity, grant liberty to practice the faith in every respect, we are under so much the greater obligation of submissive obedience to them; but so far as the authorities abuse the office imposed on them, which extends only to the temporal, bodily government of men in temporal things, and encroach on the office of Christ, who alone has power over the spirits and souls of men, seeking, through their human laws, to press and compel men to act contrary to the word of God, we may not follow them, but must obey God rather than men, seeing Christ has been set by God His Father above all authority and power, the head in His church; and to this Father of Spirits we are directed, that in all things pertaining to the faith we should obey Him.

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