March 1979 - Mennonite Life

MENNONITE
M A RCH
1979
In this Issue
In this issue of Mennonite Life
the broad question of Mennonites
and the arts is addressed from three
quite different perspectives. Marion
Deckert poses the question as an
educator, “What is Christian Liberal
Arts Education?” The answer, he
says, is to be found in affirming
the best in our dual tradition of
Greek rationality and Hebrew faith.
A key for bridging the tensions in
this double heritage is found in the
radical reformation, with its em­
phasis upon “genuine commitment
based on an adult choice, a choice
made in full knowledge of the alter­
natives.”
Elmer F. Suderman poses the
question as a literary critic. In an
analysis of five Mennonite literary
works on the theme of war, Suder­
man finds two distinctive character­
istics which are “unique in Ameri­
can art.” This insightful essay will
remind readers of John Ruth’s ex­
ploration of “Mennonite Identity
and Literary Art,” which appeared
in the March, 1977 issue of Men­
nonite Life.
Nancy-Lou Patterson introduces
us to a Mennonite artist of quite
another type—a mother homemaker
who expressed her “deeply spiritual
vision” through the art of paper
cutting. Examples of Elizabeth
Johns Stahley’s paper silhouette
“Paradise trees” grace the front and
back covers of this issue.
The bibliography of Mennonite
and Anabaptist current literature is
a regular feature of Mennonite Life
and represents the most complete
and up to date listing of this type.
MENNONITE
March 1979
Editors
James Juhnke
Robert Kr eider
Canadian Editor
Lawrence Klippenstein
Front and Back Cover
P a p e r C u ttin g s of E lizab eth Jo h n s S tahley.
Vol 3 U No. 1
LIFE
What is Liberal Arts Education?
4
Marion Deckert
The Mennonite Community and the Pacifist
Character in American Literature
8
Elmer F. Suderman
The Flowers in the Meadow: The Paper
Cuttings of Elizabeth Johns Stahley
(1845-1930)
16
Nancy-Lou Patterson
Radical Reformation and Mennonite
Bibliography 1977-1978
21
James C. Juhnke, Sharon Klingelsmith,
and Lawrence Klippenstein
Book Reviews
M E N N O N IT E L IF E is an illu s tra te d q u a r­
te rly m ag azin e p u b lish ed in M arch, June,
S ep tem b er an d D ecem ber by B ethel Col­
lege, N o rth N ew ton, K ansas. Second Class
p o sta g e p aid a t N ew ton, K an sas 67114.
S U B S C R IPT IO N R A T E S : O ne y ear, $4.00;
Tw o y ears, $7.00. (U.S. funds)
ISS N 0025-9365
William Klassen and Walter Klaas sen,
eels., The Writings of Pilgram Marpeck
C. H. Mike Yarrow, Quaker Experiences
in International Conciliation
Ingrid Rimland, The Wanderers
I. B. Horst, et ah, eds, De Geest in het gecling
Adolf Ingram Frantz, Water From the Well
27
What is Christian
Liberal Arts Education?
by Marion D eckert
Marion Deckert has been academic
dean at Bethel College since 1972.
In the fall of 1979 he will begin
teaching in the philosophy depart­
ment of Satya Wacana University, a
Christian university in Sala Tiga,
Java, Indonesia. The assignment is
under the sponsorship of Mennonite
Central Committee.
Most people are never forced to
define “Christian liberal arts.” But
many of us are forced to struggle
with questions like “Why should I
attend a church college?” or “What
is the appropriate relationship be­
tween conference and college?”
These and other questions like them
are important and complex. They
cannot be answered solely by clari­
fying the nature of Christian liberal
arts. But it is necessary to have this
clarification before adequate an­
swers can be worked out. I wish in
the following pages to work towards
a clarification of the relation be­
tween the liberal arts and Christi­
anity.
Before proceding, I want to ac­
knowledge that there are many
tasks which a Christian college must
perform and that little will be said
about some of these tasks. Even
though little is said about such
4
tasks as spiritual nurture or voca­
tional preparation or counseling or
recreation or service or scholarship,
this does not mean that these are
not important aspects of a good
Christian college. The specific task
of this article is to deal explicitly
with the problem of a Christian
liberal arts education.
It is sometimes helpful to remem­
ber that the Western world of which
we are a part is the product of two
great influences : the Greek and the
Jewish. Almost all our institutions,
practices, and thought patterns are
a complex combination of these two
cultural streams.
The Greek influence is humanistic
and rational in nature. It is the pri­
mary source of Western art and
Western science and Western po­
litical institutions. It is the domi­
nant force in our system of edu­
cation. From one point of view,
it can be said that the reason the
question of the relation of Christ
and culture arises is that the domi­
nant forces in our culture are Greek
while the dominant forces in cur
Christianity are Jewish.
The fundamental notion of the
liberal arts is one which defines
ends, not means. It is not a notion
which is designed to divide some
kinds of knowledge or activities
from other kinds. It is rather a no-
Mavion Deckert
tion which tries to define what edu­
cational activities will best achieve
a certain result. The result aimed at
is fuller realization of the distinc­
tively human characteristics of men
and women—characteristics such as
language, art, science, knowledge,
creativity, imagination, morality.
The aim is to draw out or to make
distinct these characteristicly human
qualities and in that sense liberate
the essentially human values from
MENNONITE LIFE
dominance by lesser values. These
lesser values are seen as the values
of sensuality and physical gratifi­
cation ; the values of material ac­
cumulation and wealth; and the
values of power, fame, and ambition.
A liberal arts education is one
which attempts to achieve the liber­
ation of the human being by speci­
fying a course of study which will
maximize the higher human poten­
tials of the human spirit. This is a
distinctively Greek notion. In its
pure form, it does not necessarily
see the human being as a child or
even a creation of God. It rather has
a humanistic focus. It sees the hu­
man being as the locus of a variety
of potentialities. These potentials
are seen as forming a hierarchy of
values with the values of the human
spirit being the highest. The com­
mitment of the liberal arts view is
to maximize these potentials of the
human spirit and to liberate them
from control by the lesser values of
sensuality, wealth, and power.
The underlying values and struc­
ture of our civilization are Greek.
They are fundamentally humanistic
in content. As one of the Greek phil­
osophers once said, “Man is the
measure of all things.” A pure lib­
eral arts education tries to lift out
and hold up the highest values of
this humanistic vision. It is a glori­
ous, exciting, and attractive vision.
But the Christian affirms an even
higher goal. For the Christian,
everything human must be judged
by a transcendent power. What does
this judging process reveal? That
all is essentially evil? That some is
good and some is evil? That all is
essentially redeemable, good as far
as it goes but lacking an essential
ingredient ?
From another perspective, the
questions raised are the old ques­
tions about the proper relationship
between Christ and culture. Or
again, it is the question of the re­
lationship between the kingdom of
this world and the kingdom of God.
This is the question of stance ; it is
the fundamental question which the
Christian liberal arts college ad­
dresses. It is the question of “How
ought the Christian to live in our
world.” It is the question of values,
priorities, life style. In the end, the
MARCH, 1979
question of stance is the most prac­
tical question of all.
The essential idea behind the
Christian liberal arts college is that
the question of stance can only be
answered after an honest and open
examination of the possible options
together with the evidence which
supports them. The belief is that a
careful examination of the ideas,
symbols, history, and images of the
various options can provide the
ground for a genuine choice. This
means that it is not finally neces­
sary to experience directly all the
good and all the evil of value choices
or of life styles in order to make
a firm commitment to a particular
stance. Christian liberal arts edu­
cation is committed to the belief
that indoctrination is neither appro­
priate nor ultimately adequate for
providing an answer to the question
of stance. It is committed to the
principles of personal commitment
and truly free choice; it is com­
mitted ultimately to voluntarism.
Christian liberal arts believes that
the question of stance is the most
basic practical question for the
Christian. It believes that the cor­
rect answer to this question is
not given beforehand but must
be worked out by every individual
Christian. It believes that authentic
commitment is the source of power
and fulfillment in life and that such
commitment comes from genuine
choice. It believes that the open
examination of ideas provides an ap­
propriate setting for genuine choice.
And it believes that the liberal arts
present the basic ideas within and
against which the choice of Chris­
tian stance must be made.
In order to illustrate and further
develop this view of Christian lib­
eral arts education, I will outline
three different approaches to Chris­
tian education. I will do this in the
context of certain types of answers
to the question of stance.
What is the Christian’s relation
to the world ? This question of
stance is perhaps more fundamental
than most questions of doctrine. It
is the question which is dealt with in
the gospels by way of the teachings
about the Kingdom of God. How
does one live in relationship to both
the Kingdom of God and the king­
dom of this world ?
The problem of kingdom mem­
bership is complex. It reaches out
into every aspect of life and belief.
A thorough discussion of this prob­
lem is not our business here. But it
is important to have in mind the
various types of answers which have
been given to this question. This is
important, first, because the type of
answer given will determine the ap­
propriate relationship between the
Christian and his culture, and sec­
ond, because the type of answer
given will determine the Christian
attitude toward human institutions.
These two questions, the question of
Christ and culture and the question
of a theology of institutions, are
crucial on determining the nature
of a Christian liberal arts college.
There are a number of types of
answers to the question of the
Christian’s relation to the world.
And there are uncounted variations
and combinations of these types. I
wish to deal with three broad types.
State church type
The first type we will call the
state church. The basic idea here
is that in the last analysis there
should be only one kingdom, that the
kingdoms of this world should be
turned into the Kingdom of God.
The problem of the Christian’s re­
lationship to the world is dissolved
by the conversion of the world. The
state becomes identical with the
church. To be born into the state
is to automatically become a citi­
zen and a Christian. All the institu­
tions of society—schools, courts,
churches, prisons, legislatures, busi­
nesses, army—when rightly consti­
tuted become instruments for the
Kingdom of God. There is, of course,
sin and human failure but this does
not come from the institutions.
Rightly performed, the hangman’s
job or the soldier’s job is performed
for the Kingdom of God. The Cath­
olic church as well as the main line
reformation churches tend to hold
this view.
This view provides a powerful and
clear legitimation for the Chris­
tian’s participation in the institu­
tions of society. It provides a strong
theology of institutions by showing
that it is not only permitted to per5
form the expected roles in society
but required as part of the Chris­
tian’s calling.
The state church approach also
provides a clear theology of culture.
All true art, music, and literature
is ultimately a manifestation of the
Kingdom of God. In the end, dis­
tinctions between sacred and secu­
lar disappear and their place is
taken by questions about quality.
In the state church tradition, the
vision of Christian liberal arts is
quite clear. The ideal is to reform,
purify, sanctify the liberal arts so
as to make them fit for the King­
dom of God. This view at bottom
either must deny the fundamental
humanistic framework of the liberal
arts or it must finally identify this
framework with the ultimate theo­
logical foundations of Christianity.
The belief that there is no funda­
mentally unalterable distinction be­
tween the Kingdom of God and the
kingdoms of this world is a com­
forting one. It provides a clear pro­
gram for Christian liberal arts edu­
cation, namely, domesticate the lib­
eral arts for the Kingdom. The col­
lege is freed to give itself unre­
servedly to the values of the liber­
al arts. This task is seen as having
a theological justification, for it is
surely God’s wish that the human
potential be developed to its highest
point.
Unfortunately, the fundamental
nature of the liberal arts is not
easily covered over by some theo­
logical gloss. The inner workings,
the drive and force, the priorities
and values cannot easily be harmon­
ized with the Suffering Servant.
The college which does not under­
stand this confrontation proceeds
with the assumption that the ques­
tion is basically a matter of quality.
It tends to become rationalistic, nondogmatic, critical, pluralistic, toler­
ant, and ultimately, humanistic and
secularistic. Such a college succeeds
beautifully as a liberal arts institu­
tion but it ceases to be Christian.
Separatism type
The second stance of the Chris­
tian in the world we will call
separatism. Fundamental to this
approach is the idea th at the King­
dom of God and the kingdom of
G
this world are both very real but
the two are absolutely incompat­
ible. The ideal is to live totally in
the Kingdom of God and not at all
in the kingdom of this world. Per­
haps no one can quite achieve this
ideal, but one can approximate it.
In various ways, the Hutterites,
the Amish, and various communal
movements have moved in this di­
rection. The aescetics and the mon­
astic movements are examples of
other separatist approaches. In the
state church, the ideal is to not make
membership in the Kingdom of God
a matter of choice, whereas in the
separatist view this choice is the
essence of the matter. But both of
these views ultimately try to make
the kingdom a visible society here
on earth.
For separatists, there is no the­
ology of institutions; one might
say there is only a demonology of
institutions. The prime way to keep
from spot or stain of the world is
to refuse to participate in institu­
tions. A parallel stance is taken to­
ward culture. It is basically seen as
frivolous; a waste of time at best,
and as evil or the work of the devil
at worst.
Since the separatists see society
at large as inherently evil, they
drive toward the creation of a new
separate society. The constant pres­
sure is to create new structures and
forms which will be free of the in­
herent evil of the world. The church
college is viewed as the premier ex­
ample of such a sanctified structure.
Its task is clear, namely, to create
a new sacred culture. In such a
college, many of the traditional lib­
eral arts subjects are only studied
in order to point out their danger
to the Christian. The only subjects
which are fully accepted and valued
are those which are thought to be
clearly “sacred” in character such
as music and theology. Such a col­
lege tends to be closed, critical,
dogmatic, literalistic, and emotional.
It succeeds very well in being a
force for its view of Christianity.
But it cannot so easily escape the
need for the Christian to find his
place in the world. It inevitably
finds itself becoming an institution
in the world along with and inter­
esting with the other institutions
of the world. It cannot escape in­
volvement with the kingdom of the
world. In the end, the matter of
stance in the world must be dealt
with and the student is forced to
deal with the question in an extra­
curricular context.
In one important way, both the
state church and the separatist ap­
proaches to Christian higher edu­
cation are alike. In the end, they
uncritically assume that what makes
an education “Christian” is that the
school is Christian. That is, they
assume that somehow the school as
an institution is Christian, or to put
it succinctly, they think the Chris­
tian college must be the church. The
one sees the college as the church
because it sanctifies all of human
culture while the other sees the col­
lege as the church because it creates
a new sacred culture. In either case,
the assumption is that the college
is dealing with subjects which are
inherently Christian.
There is another view which is
more clear eyed about the secular
nature of the subject matters of
higher1education. For those who un­
derstand the implications of this
fact, it is apparent that any col­
lege which allows these subjects to
retain their essential integrity is at
bottom a secular institution. This
means that even a “Christian” col­
lege, in so far as it is a liberal arts
institution, is not guided by Chris­
tian values but by the values of its
disciples. If it is Christian, then
it must be Christian in some other
way than in its content. At first,
this seems inappropriate and un­
acceptable. But looking back at the
essence of the liberal arts, it be­
comes quite clear that any college
which aims to embody this essence
must be in one sense a secular in­
stitution. This is so because as an
educational institution its commit­
ments are to humanistic values. Its
central authority is reason, not
faith. Is there any sense in which
such a college can also be called
Christian ? If there is, it must be in
some paradoxical sense of being “in
the liberal arts but not of the lib­
eral arts.” This brings us to the
third approach to the question of
stance which I will call the twokingdom approach.
MENNONITE LIFE
Two kingdom type
Many of the “children” of the
radical reformation tend toward the
separatist view. But there are others
who insist that it is a mistake to
assume that the two kingdoms are
separable. They point out that it is
not possible to live outside of the
kingdom of this world. The Chris­
tian is fundamentally a citizen of
two kingdoms. The two kingdom
view is different from the two
previous views in that it sees that
the Christian must inevitably live in
relationship with the kingdoms of
this world. The important question
now becomes what is the appropri­
ate relationship to the world.
The classical formula for this re­
lationship is to be in but not of the
world. Ju st exactly what this formu­
la means in practice is interpreted
differently by different people.
One interpretation of being in the
world but not of the world is es­
sentially that each person must
choose the way and the extent to
which he participates in the insti­
tutions of this world. For example,
one may pay taxes for social welfare
but not for war. Or again, certain
vocations are legitimate, e.g., farm­
er, teacher, or doctor, while others
are not, e.g., soldier or politician.
In this way, even though one has to
participate in the kingdoms of this
world, it is still possible to with­
hold participation where it conflicts
directly with the Kingdom of God.
This view is quite familiar to
members of the Mennonite church.
Different lines may be drawn by
different branches of the church
or by different members of the
church, but they have in common
the notion that a judgment on what
is permitted is required. This judg­
ment is the practical expression of
the insight that the Christian must
be a member of the kingdoms of this
world but must also be a member of
the Kingdom of God.
The two kingdom view has not
provided a very clear theology of
institutions or a very clear view of
culture. There has been a striking
lack of understanding on what role
institutions and culture play in the
realization of God’s Kingdom. Rath­
er, the focus has been placed on
questions about what sort of par­
MARCH, 1979
ticipation in the world is acceptable.
At its best, the search for an an­
swer to this question has avoided
falling into legalism by dependence
upon the guidance of the community
of believers. The fellowship of be­
lievers is not an alternate society
but a gathering of the committed
to discern what it means to be
faithful. This gathering takes place
in the world. It is the model for
using the liberal arts setting for
the locus of Christian activity.
The state church people and the
separatist people wish to create a
visible Christian society. The two
kingdom people believe that any new
society here on earth will ultimately
have the character of fallen man.
They do not aim to create new
structures, but rather, they wish to
find out how to live in the world
without being of the world. For
them, the question of stance is the
basic practical question. It is the
question which is at the heart of
Christian liberal arts education.
There is a basic tension or per­
haps even a paradox at the heart
of the two kingdom view of the
Christian liberal arts college. But
this is as it should be because it
mirror's perfectly the basic tension
of the Christian’s relationship to
the two kingdoms. The college is at
once the place where the logic of
the liberal arts values is allowed to
flower in its full integrity and yet
the locus of a committed community
of disciples who are dedicated to dis­
covering a solution to the problem
of stance for themselves and their
students.
The tension which is inherent in
the Christian liberal arts institution
provides a constant pressure to
either cease to be Christian or cease
to be liberal arts. This pressure is
actually a temptation to avoid the
hard questions. On the one hand, a
college may succeed in developing
the higher humanistic values in its
students, while failing to show that
all human endeavors come under
the judgment of God. This is to
cease to be Christian; it is the
temptation of the state church col­
lege. On the other hand, a college
may fail to present the humanistic
vision with its inner logic intact
and with all its natural persuasive­
ness. This is to cease to be liberal
arts and so to fail to provide a set­
ting for a genuine choice. Such is
the temptation of the separatist
college.
In a certain sense, the genuine
Christian liberal arts college only
makes sense from the point of view
of the radical reformation. It is this
view which gives the central place
to genuine commitment based on an
adult choice, a choice made in full
knowledge of the alternatives. This
choice, when applied to the question
of stance, is new for every individ­
ual in every new situation. It is not
a matter of a list of dos and don’ts
but a matter of discernment.
The liberal arts experience now
becomes a quest. It is the place
where the student comes into direct
and powerful contact with the
charms and values of the best that
the human spirit has to offer. As
such, it is truly liberal arts. But the
quest is undertaken in the company
of a group of Christians who are
already engaged in the quest, and
who understand the travail of the
quest, and who wish to take the
student into their community as a
fellow believer. As such, it is truly
Christian. The quest is real; no one
can avoid adopting a stance. The
matter is of ultimate importance.
The choice is genuine; it cannot be
determined by others.
This means that in the final an­
alysis, the outcome of a Christian
liberal arts education cannot be de­
termined. The radical reformers in­
sisted on the importance and in­
tegrity of human choice. This is
the meaning of the believer’s church.
Its message is still valid today for
the Christian liberal arts college.
The most meaningful choice is one
taken freely and deliberately in full
knowledge of the alternatives. The
task and the challenge of the Chris­
tian liberal arts college is to pro­
vide the setting for such a choice
on the most fundamental question,
“How shall I as a Christian live?”
Dynamic, radiant lives are the re­
sults of a genuine, personal commit­
ment based on a free and genuine
choice about matters of ultimate
importance. Such is the high calling
of the true Christian liberal arts
college.
7
The Mennonite Community and
The Pacifist Character in
American Literature
by Elm er F. Suderm aii
Ebner F. Suderman is Professor of
English at Gustavus Adolphus Col­
lege, St. Peter, Minnesota, and a
frequent contributor to Mennonite
Life.
Miranda in Katherine Ann Por­
ter’s Pale Horse, Pale Rider gives
us a clue to the way violence, es­
pecially war, impinges on the lives
of characters and communities.
When she awakens at the beginning
of the story “a single word struck
in her mind, a gong of warning
reminding her for the daylong what
she forgot happily in sleep and only
in sleep.”1 And that word, that
single word which dominates her
inner and outer life, all day and
into the night is “war.” “The war,”
said the gong, “and she shook her
head.” As the story progresses the
crescendo of the gong increases its
ceaseless turmoil, crying not one
word but the reiterated words,
“war, war, war,” now augmented
with another word, also repeated
three times, “danger, danger, dan­
ger.”
The total impact of war on Mir­
anda and the community in which
she lives is true also of the depic­
tion of war in the literature I shall
discuss in this paper: Peter Epp’s
novel, Erloesung; Rudy Wiebe’s nov­
el, Peace Shall Destroy Many; Ken
Reed’s novel, Mennonite Soldier;
James Juhnke and Harold Moyer’s
play, The Blowing and the Bending;
Warren Kliewer’s play, The Beserkers and Lee Brackett’s novel, The
Long Tomorrow. All are about Men­
8
nonite communities and all but
Brackett’s are written by birthright
Mennonites.2
In this paper I want to examine
how war and the violent mentality
of war impinges on the characters
and on the communities in which
they live. Two distinctive character­
istics dominating these novels led
me to choose them : The communi­
ties which react to and are acted
upon by the war are pacifist com­
munities, and the characters who
react to a violent world are pacifist
because of their religious convic­
tions. Both of these points are
unique in American art.
Without exception the events in
the works of Epp, Wiebe, Kliewer,
Juhnke and Moyer, and Brackett
take place in pacifist communities.
The setting for Epp’s Mennonite
community in Erloesung is in the
Ukraine during the Russian Revolu­
tion. Wapiti in Peace Shall Destroy
Many is in an isolated section of
northern Saskatchewan in 1944. In
The Berserkers the setting is a
Mennonite community in southwest
Minnesota in 1903. In Mennonite
Soldier, a Mennonite community in
Susquahannock in Pennsylvania is
forced to come to terms with World
War I. The Bloiuing and the Bend­
ing takes place in Pershing, Kansas,
also during World War I. And in
The Long Tomorrow, a science fic­
tion novel, the setting is a world
eighty-five years after the Great
Destruction when technology, cities,
and all machines, except the most
elemental were destroyed by an
atomic holocaust. In this world the
constitution has been amended to
forbid any community of more than
one thousand people or two hundred
buildings per square mile. The Men­
nonites, once anachronistic because
they used simple handcraft instead
of machines, were best suited to
survive, and from a small group
had quickly multiplied into millions.
Virtually controlling the govern­
ment, they maintain a simple agrar­
ian civilization resisting any return
to a technological society.
I
A look at these communities,
unique in American literature, will
tell us something about how war
affects them and how they respond
to war. Peter Epp’s novel, published
in 1930, describes graphically the
effect upon and the response of a
Russian Mennonite community to
the battle between the White and
Red forces as they seesaw back and
forth through the community. Com­
munity life is disrupted. “Never
since its founding over a hundred
year's before had the community ex­
perienced such an upheaval.”3 The
economic order is thoroughly dis­
organized. No mail is delivered.
Even the graveyard, once the pride
of the community, is neglected; cows
graze there. Many people are hun­
gry. Family life is disrupted. Men­
nonite young men are fighting in
the war. The leadership of the com­
munity is in disarray. As many as
possible are considering immigra­
tion. After over a century of peace
and prosperity, the community has
in a few nightmarish years been,
if not completely destroyed, then
changed beyond recognition.4
MENNONITE LIFE
The story begins and most of it
takes place during a lull in the
fighting. Mrs. Harder, the wife of
the pastor of the community, ex­
emplifies the helplessness of the
community. She cannot understand
why her son, Abram, is fighting in
the White army. She cannot under­
stand the explanation of her other
son, Franz, why Abram doesn’t
write. Nor can she understand
Franz’s explanation that the Czar
has been deposed, that the world
has been turned upside down; hun­
ger, war and the clash of the Red
and White armies have destroyed
their once orderly and peaceful lives.
Accustumed to neatness and or­
der, she feels obligated in spite of
her frail seventy year old body, to
wash the walls, scrub the floors and
repair the rooms which the White
solders quartered there have left in
thorough disrepair, though she
knows that very soon a new group
of soldiers will move in and reduce
the rooms to a pig sty once again.
She asks the question that the com­
munity is asking: “Isn’t there any
law in the land anymore?” (p. 10).
Her restless sweeping, scrubbing,
brushing is a symbolic ritual moti­
vated by the futile wish to restore
the old, secure, clean order. Even
when with the help of her son Franz
she manages to clean up the rooms,
they are not the same. Nor will they
ever be. The fleas are not really
gone; tobacco smoke still permeates
the air. After everything is done
that can be done, she knows that
the spirit of the past is no longer
there: “The mood of old fashioned
reverence, of quiet, of peace, of deep
inner well being” (pp. 61-62) can
never return. She is sad, tells her
husband that she wants to sleep a
little, falls asleep, and does not
awaken again. Nor does the com­
munity ever awaken from its night­
mare.
The impact of the war on Epp’s
pacifist community is clear. War is
a tragedy. Wise men become con­
fused, peaceful men killers. War de­
stroys the pacifist society which, in
this case at least, never is re-estab­
lished. It cannot survive the gar­
gantuan evil of a war. Pacifist con­
victions are of little, if any, help in
holding the community together.
MARCH, 1979
The impact of war. Mass grave at Blumenort village, South Russia, 1918.
They may very well be as futile as
war itself. There is, nevertheless,
the implication that what is im­
portant is not that the community
survive but remain true to its con­
victions.
In Erloesung the war is fought
in the once peaceful community of
Halbstadt. It is responsible indirect­
ly for the death of Mrs. Harder
and directly for the death of Pastor
Harder and his two sons. In Peace
Shall Destroy Many,5 on the other
hand, the war is fought across an
ocean. Having come from Russia
just after World War I in order to
escape the kind of disintegration
experienced by Epp’s community,
they have deliberately selected a
place where bush and forest separate
them from the rest of the world.
The German language gives the
community a social cohesion. The
community is designed to exclude
worldly influences and to preserve
a rigorous purity of life. Here the
effect of war would not be felt. Mennonite young men would no longer
have to go to war. Now, however,
during World War II they find
themselves engulfed in a war from
which no barriers can protect them.
The war is not fought in their
streets, but they do see their young
men face the choice of the army or
civilian public service.
So not even Wapiti, isolated as it
is, can escape the impact of war or
isolate itself from difficult and
often unanswerable questions. Wie­
be is under no illusions that the
issues of the war are not momen­
tous. That is one of the strengths of
the novel. Wiebe recognizes, as so
many sentimental pacifist writer's
do not, that the evil represented by
Hitler’s Germany cannot be ignored.
But he recognizes that Hitler is not
the personification of evil, that the
evil lies as much within the hearts
of the Wapiti Mennonites as it does
in the world from which it has to
isolate itself. Wapiti discovers that
fighting evil answers no questions
but that pacifism is not an easy an­
swer either.
But the war is only the catalyst,
revealing the internal rot which has
always been present. Their purity
was more ostensible than real. The
leader of the community, Deacon
Peter Block, has under extreme pro­
vocation killed a man in Russia, but
he has never confessed the murder,
has instead tried to repress it by an
almost unnatural sternness in his
leadership of the community and the
treatment of his family.
The heavy freight of sin which
the Wapiti Mennonites discover
among themselves is made more
weighty when those in the com­
munity who are pacifists find them­
selves fighting with the nonpaci­
fists. Ironically this fight occurs
after the Christmas program. Cele­
brating the birth of the Prince of
Peace, the Wapiti Mennonites sing
the old song of the angels, “Peace
on Earth, Good Will to Men.”
Wapiti thought they lived by that
song. They discover that they don’t
when Thomas Wiens, a pacifist, and
Herb Unger who has joined the air
corps engage in a brawl. It is a
sobering discovery. Despite their
pacifism, which will not let them
fight against an enemy overseas,
9
Carl Unruh asks “Which is the ivay?” in The Blowing and the Bending, performed by students of Mennonite
Collegiate Institute, Gretna, Manitoba, at General Conference mid-triennium meeting in Minneapolis, Minnesota.
Photo by Vic Reimer
they find themselves at war with
each other.
Unlike Epp’s community, Wapiti,
however fragmented, will survive.
If it has not learned how hard it is
to practice love, and there is con­
siderable doubt that it has, human
nature being what it is, the reader
has witnessed a sobering picture of
the difficulty of the way of love.
In Mennonite Soldier6 Ken Reed’s
Susquahannock, like Wapiti does not
experience direct fighting. But, like
Wapiti, Susquahannock has prob­
lems other than war which threaten
its pacifism. Susquahannock Mennonites are more concerned about the
kinds of decorations that should be
allowed on women’s bonnets or with
drinking and fighting among the
young people at parties, or with
sexual irregularities, than with war.
These concerns, especially nega­
tive attitudes toward church atten­
dance and prayer, are heightened by
10
the war. To keep their conscientious
objections viable young men must
belong to the church since the gov­
ernment will not recognize pacifists
who are not baptized members. The
elders are encouraged by the meet­
ing that Ira Stolfus has attended
in which the young Mennonites
gathered from many communities
have decided that though they may
go into the noncombatant units that
the government has provided, they
will not participate in the war in
any direct way by carrying guns or
digging trenches. Most of the young
men conclude that if it is a matter
of disobeying their conscience and
the four hundred year old Menno­
nite tradition of pacifism or going
to prison, they will accept prison.
But not every one agrees. Ira’s
brother, Mastie, for example, en­
lists in the army.
At least one character in the
novel, the elder, Isaac Stolfus, Ira
and Mastie’s father, must face the
problem of whether or not he will
buy liberty bonds. But buying lib­
erty bonds does not become an issue
for the church; they presumably
are more concerned with bonnets.
The Susquahannock Mennonites
are dedicated to or at least concern­
ed with pacifism. Susquahannock is
not sharply divided as Wapiti was.
Indeed Susquahannock does not
greatly change. It can joyfully ac­
cept and for'give the return of
Mastie, the prodigal son who has
killed hundreds of Germans, and it
can forget the older brother, Ira,
who is serving twenty-five years in
Leavenworth. It will, presumably,
continue to raise corn, wheat, tobac­
co, oats and cows in abundance.
Mennonite Soldier, like Peace
Shall Destroy Many, is an indict­
ment of a community that fails to
give to its youth those satisfactions
that make the adventure of war
MENNONITE LIFE
more appealing. The personal selfsatisfaction, community spirit, and
human culture that draws some of
the energy from the war spirit is
not present in Susquahannock, just
as it is not present in Wapiti, or,
for that matter, in any of the other
works to be considered. It is at least
conceivable that Mastie Stolfus
would not have enlisted in the first
place if the community would have
been more open, would have given
him less reason to become disil­
lusioned with its unsatisfactory life.
Perhaps the most intense search­
light on the community is that
which Juhnke and Moyer in The
Blowing and, the Bending focus on
the Mennonites of Pershing, Kan­
sas.7 The name of the community in­
dicates its military nature. The time
is World War I. No one in Pershing
is ever allowed to forget that a war
is going on, not even the church as
an institution. Though both the Sus­
quahannock and Wapiti Mennonite
churches understood that historical­
ly they were Pacifist yet neither
Wiebe or Reed portray the direct
role of the church in the way Moyer
and Juhnke do. The church must
decide what stand to take toward
buying liberty bonds. It must be
concerned with its young men who
will have to decide what stand to
take toward war in a much more
direct way than the churches in
Susquahannock or Wapiti.
The decisions are not easy. The
church council does not take a posi­
tion against buying liberty bonds;
that is left up to the individual.
Solomon Unruh’s anquished argu­
ment that such equivocation only
begs the question, weakens the
brotherhood, and is a refusal to ad­
mit that war is sin and that people
of God do not pay for war, does not
prevail. Solomon feels that the spirit
of Christ demands that the church
stand together if it is to have any
force against the propagandists
spirit of America breathing down
everyone’s neck. Some agree with
Solomon, but others do not.
The community survives, but it is
changed, more, I think, than Sus­
quahannock. Pershing Mennonites
will no longer speak with one voice
on the war. The church has bent
to the extent that objection to war
MARCH, 1979
at whatever level, while still having
the support of the church, will now
become more a matter of individual
conscience. But in the end, they are
united, at least enough to send
Carl off to camp as a group. Solo­
mon says, “Somehow people just
knew after yesterday that the time
was right to weep together and
celebrate together. And the blow­
ing and the bending makes the oak
tree strong.”
The Pershing pacifists are unique
in one respect. They have a sense
of humor. Realizing the seriousness
of the war and its effects, they are,
nevertheless, able to enjoy working
together in harvest and to revel in
the therapeutic qualities of Alpenkraeuter. I doubt whether Menno­
nites are more deficient in humor
than most Americans—or that they
ever have been—but humor1 and a
sense of play are not among their
outstanding attributes. To meet
Mennonites who wonder if Presi­
dent Wilson and the Kaiser could
not come to some amicable agree­
ment over a tablespoon of Alpenkraeuter is a rare pleasure. After
all, if it can cure constipation, Span­
ish flu, nose bleed, back ache, in­
somnia, it should be able to end the
war. In addition to good humor1, the
Alpenkraeuter song helps throw
light on the theme of the pacifist
community by showing us how ludi­
crous the other kind of community
which threatens to and does use
yellow paint on pacifists is com­
pared with the sense of humor of
Mennonites.
In Warren Kliewer’s The Berserk­
ers,8 the Minnesota Mennonite com­
munity is not visible, but its influ­
ence is felt. Because Mrs. Franz is
Mennonite, she thinks of her'self as
different, different enough not to
become too involved in her Finnish
neighbor and friend, Oskar Pakkula.
He is, after all an outsider. He can­
not be expected to offer her the
solace he would so gladly give and
she would so gladly accept, except
for the one b a rrier: she is Menno­
nite and he is not. At the end of the
play this difference is obliterated
and Oskar’s statement that at bot­
tom all people are the same is borne
o u t:
Ach! I listened to all you peace-
loving people singing a solemn digni­
fied hym n about the Lord tak in g care
of you. And I didn’t believe it—not one
word. Because I believe th a t all people
have th e sam e blood, th e sam e guts,
th e same ta ste for blood. I believe
th a t when it comes down to a question
of dying or the fear of dying, every­
one—even you, a nice dignified lady
like you—will tu rn vicious and kill.
T h a t’s w hat I believe (11-32).
While The Berserkers does not
show us a Mennonite community
that is destroyed or shaken by war,
it does show us that pacifist com­
munities are not basically different
from others. The seeds of hatred
grow in pacifist hearts, and violence
erupts among pacifists just as it
does anywhere. All of our authors
agree on that point. Under pres­
sure, society breaks, love and paci­
fist convictions fail. Who can dis­
agree? From experience we know
the scenario depicted in these novels
is true. The pacifist community does
not yet exist, even though it may
proclaim to be peace-loving. Paci­
fists societies are not innoculated
against original sin.
Such a somber view is salutary
and necessary. Yet writers ought to
have the imagination to enlarge our
understanding of the communities,
as well as individuals, who can,
without cant, love their enemies and
bless those that curse them. Reason­
ably, this may be impossible. But
it may very well be the work of the
imagination, the supreme work, to
show us that such love is as possible
and as interesting and dramatic as
hate.
Because war has always been a
part of our world are we unable,
even imaginatively, to conceive of a
world without it? Apparently. Paci­
fist communities accept war just as
other communities do and are as
unable to conceive of a world with­
out war. They seem not as inter­
ested in ridding the world of war as
in keeping themselves untainted
from the violence and bloodshed and
hatred that war brings. Sometimes
but not often enough, they are in­
terested in healing wounds (Ira in
Mennonite Soldier never seems to
be), in suffering rather than in­
flicting suffering (Carl in The
Bloiving and the Bending is). But
primarily they are interested, as
11
Wapiti and Susquahannock are, in
keeping themselves pure, or in main­
taining the semblance of purity, tak­
ing the naive view that the appear­
ance of a virtue is the reality of that
virtue.
Where then, if anywhere, are we
to find the imagination to transcend
the habit of war? Where is the
literary imagination able to offer
believable visions and alternatives to
the present world in which war
seems inevitable? Leigh Brackett’s
novel suggests an alternative but in
the end rejects it.
In The Long Tomorrow9 the Mennonites, now in the majority, by
eliminating all but the most ele­
mental technology, have made a
world war impossible, although
there are still small skirmishes. But
curiosity about the Pre-Destruction
times, particularly curiosity about
atomic energy and large cities,
threatens the peace. With the help
of Ed Hostettler, a former Men­
nonite, Len and Esau Coulter, Mennonite cousins from Piper’s Run,
dissatisfied with their simple, drab,
anti-intellectual life find Bartorstown, a secret place, where a large
computer hidden in the mountains
contains the information necessary
to rebuild the old technological civili­
zation.
The computer, it is hoped, will
make it possible to rebuild a civili­
zation with all the advantages of
the earlier one but without unleash­
ing the bomb’s destructive power.
The attempt fails, Len escapes and
tries to get back to the simple, un­
inquiring world of Piper’s Run
where there are no disturbing or
difficult dilemmas. But Len cannot
return. Having developed a sense of
curiosity, he cannot live in the in­
nocence of Piper’s Run, no matter
how enticing the possibility. Having
to choose between “here you must
stop knowing,” and “knowing,” Len
can only make one choice. He must
return to Bartorstown with all of
its dilemmas. It is the old story of
the Garden of Eden. To eat the
fruit of the tree of the knowledge of
good and evil is to learn about a
world not within the grasp of the
innocent, but it is also to unleash
powers capable of destroying the
world. Intelligence, growth, prog­
12
ress, exact a high price, but Len
is convinced that he has to know
more, even though knowledge is
lethal.
Brackett understands that no
community, however innocent (and
ignorant), can survive without an
increase in technology and that tech­
nology which makes life more live­
able also poses the problem of war.
It is, apparently, an inescapable
dilemma. If we have automobiles
and jets, we will also have tanks and
atomic bombs. War is a disease, out­
side the healthy order of the uni­
verse, but incurable.
The Pacifist communities of Rus­
sia, Wapiti, Susquahannock Persh­
ing, Southwest Minnesota, indeed
all non-violent communities of the
world, have, as these authors know,
their work cut out for them. They
live in an imperfect world. They
must apply pacifist principles in a
world which does not see them as
possible or realistic, sees them, rath­
er, as visionary, impractical, entirely
out of keeping with what can and
should be done. Is it asking too much
of an artist to show how the entire
life of the community might be
transformed offering it new myths
to live by, a myth which would in­
clude an ethic of love and nonresis­
tance applying to all human relation­
ships, in peace as well as war, so
that society becomes less degenerate,
more wise, virtuous, temperate and
just than ours now is? Is it too
much to ask the writer to hold up
the mirror to society that men may
not only see their own depravity but
the unjust forms by which we or­
ganize society? Is it too much to ask
for a literature that shows groups
as well as individuals adjusting
their priorities, political, military
and moral, to reverse the trend of
our century which has made things
and impersonal forces take prece­
dence over human interests and
people ?
This literature in its description
of pacifist communities has achieved
much. It has raised some important
problems. But it is woefully weak,
as is all literature, in depicting
peace. Where are the novels in
which peace is the dominant theme?
Where is the definition of peace
which goes beyond the highly un­
satisfactory one of peace as the
absence of war, the end of some­
thing, the subtraction of something,
a shooting war for example?
We know the effect of war on
normally peaceful people. In Erloesung they join the White army or
kill fellow Mennonites. In Mennonite
Soldier they shoot Germans. In The
Blo wing and the Bending they paint
yellow those who will not buy liber­
ty bonds, or if they are Mennonite
they shovel manure, or make money
raising wheat. In Peace Shall De­
stroy Many they join the air corps
and bomb Germans and fight paci­
fists when they are home on leave.
But what do pacifists do when they
face violence ? Stand around con­
fused as the Ukrainian Mennonites
do while armies fight in their vil­
lages? Argue about women’s bon­
nets as the Susquahannock Menno­
nites do? Have babies by dirty ir­
responsible half-breeds hired to help
harvest wheat as Deacon Block’s
daughter does in Peace Shall Destry
Many? Avoid contact with attrac­
tive Finnish neighbors or pray for
help and then ruthlessly kill all her
oxen as Mrs. Franz does in The
Berserkers? Find radios and thus
discover where Bartorstown is lo­
cated as the Coulter cousins in The
Long Tomorrow do? These are not
satisfactory pictures of peace for
either individuals or communities,
for the communities as well as in­
dividuals fall apart. Who can blame
Mastie for1 tiring of rules or Carl
for feeling trapped in Pershing and
Bessie for wanting to leave the
boring farm? Peace seems to pale,
particularly in literature, by com­
parison with war; both communi­
ties and individuals are more heroic
in war than in peace.
What is needed is a vision of
peace in which life is fully lived—
of contentment, to be sure, but a
contentment that is full of life, a
life that includes vigor1, compassion
and conflict, all fully experienced,
a vision never fully achieved, always
becoming, requiring our best efforts
and intelligence, individually and
corporately. In this sense peace is
a search, full and exhilarating, not
a trip to a dull, dead end. It does
not end in the statement, “Home
can be a trap, too.” It does not end
MENNONITE LIFE
with Bessie in Mennonite Soldier
wanting a storm, even a tornado, for
excitement.
But where do we find such an
experience described in our litera­
ture? Where is the vision of peace
which is pulsating, vibrant, chal­
lenging and demanding? Where is
the peace that requires more of us
than the mindless mediocrity so
often depicted in literature?
The Pacifist literature we have
been examining, furthermore, fails
to evoke the awareness necessary to
allow us to feel the full range of
good and evil in a pacifist com­
munity. Something is missing. The
sense of place, of community, is
thin. Epp’s Russian community is at
times compelling and so is Wapiti.
I am not concerned here with
whether they are historically fact­
ual. The question has some relevance
but not as much as whether the
communities have verisimilitude,
life-likeness. Have the authors
breathed into them the breath of
life so that when we read we as­
sent to their existence whether such
a community ever existed or not. I
have mixed feelings about the suc­
cess of these authors to achieve
verisimilitude. In many ways I do
assent to Wapiti, Piper’s Run and
Epp’s Russian community. I am a
little more hesitant about Pershing
and Susquahannock. I never quite
live there, never feel that these
communities achieve an existence of
their own, certainly not in the same
way that I assent to Katherine Ann
Porter’s city, probably Denver in
Pale Horse, Pale Ricler.
When an author succeeds in cre­
ating a community in all its com­
plexity, with all its mixture of good
and evil, with all the ambiguities of
motives, the reader becomes acutely
aware of the nature of his own com­
munal life. The writer does not have
to judge such a community—but he
does have to create it—but he can
trust the reader to make his own
judgments. The reader can better
understand what life could be like
because he knows what it is like.
II
But we must go on to the second
distinctive aspect of pacifist liter­
ature’s treatment of war and peace:
MARCH, 1979
the depiction of the religious ob­
jector. While there are any number
of characters in modern fiction who
object to war, they usually do so
from a humanitarian point of view
and often against a specific war.
Religious objectors are not com­
mon in literature. However, Thomas
Wiens, Ira Stolfus, Carl and Menno
Unruh, refuse to participate in war
because of religious principles.
These objectors come from and are
to some extent supported by a
church. Another group, Mrs. Isaac,
Solomon Unruh and Isaac Stolfus
are actively opposed to the war even
if they do not have to participate in
it directly.
What are these objectors like?
With few exceptions the pacifist
character is flawed, just as their
communities are. Pastor Harder in
Erloesung, eloquent in the pulpit and
gentle and wise in dealing with his
congregation in peace, is helpless
during the revolution. He does not
know why his wife has died, why
his two sons have been shot, why
the Soviets have taken his home,
why the Mennonites are being im­
prisoned and shot. When the catas­
trophe comes, he cannot understand
what is happening. When people
try to explain, he hears words, but
he cannot understand their import.
He is incapable of thinking about
the nature of the church in a revo­
lutionary era, about taxes, land,
hunger, schools or immigration.
When he tries to help his son with
the hay that has just been put into
the barn, he can’t even push open
the hay loft door with his pitchfork.
He feels a sense of fear and despair,
feels frightened and alone in the
loft which is as dark as the world
in which he finds himself. In the
words of a contemporary song he
seems to be told: “Wake up, I got
news for you: Nobody need you
anymore.”
He is incapable of thinking about
the nature of the church in a
revolutionary era, certainly not of a
pacifist church in a time of war. He
cannot understand why his son, the
inheritor of a four hundred year
peace tradition, should fight for
the Red Army. He cannot even un­
derstand the issues of taxes, land,
hunger, schools or immigration. So
many of his people have been killed,
so much land has been confiscated,
but he can’t do anything. He only
knows that his life, once dedicated
to answering perplexing questions
of life and death for others, is now
one big question mark: “His life is
nothing but a dumb suffering, with­
out words, without tears” (p. 81).
His world has been broken into
many pieces and he cannot put them
together. He does not know who he
is or who he was. “I can’t under­
stand anything, anymore,” he says
(p. 89). He cannot explain to any­
one the pain in his heart and head.
Others in the community still
want to live. He wants to die. Ironi­
cally he is relieved when the Red
Soldiers discover1 a revolver among
the books of his sons. He knows he
will be shot. His head clears, and
he gladly accepts the responsibility
for hoarding the gun, welcoming
the sentence of death that the Soviet
pronounces, because he believes in
God. Unable to face calamity cre­
atively and courageously, he is able
to face death triumphantly, assured
that a better world is waiting.
Wapiti has more than its share
of flawed pacifists. Thomas Wiens,
the central character of the book, is
sensible and sensitive and in con­
flict with the society outside of
Wapiti because he finds it inade­
quate and unjust. He is, moreover,
in conflict with what is false and
phony within his own church. Per­
haps a little naive, certainly inno­
cent, perhaps self-righteous at the
beginning of the novel, he is, never­
theless, unafraid to face unpleasant
facts. In the final scene of the
novel, however, he loses his temper
and in anger strikes Herb Unger
in the fist fight that takes place,
ironically, after the Christmas pro­
gram. Thomas was appalled at Hank
Unger’s bragging about the twentyseven Nazi planes he has shot down
and gloating in the death of their
crew. “When I shoot down a Nazi
pig, it’s strictly fun for me. Only
one quesion crosses my mind . . . will
he blow or fry?” (p. 223). He is
even more appalled when he dis­
covers that his own delight in fight­
ing is no less than Hank’s.
Mrs. Elizabeth Harder Franz, the
thirty-five year old Mennonite wid13
ow in The Berserkers, is no iess
weak. Having been warned by her
neighbor that there are Indians
around, Mrs, Franz is horrified
when her son John loads a gun in
order to protect them against pos­
sible harm. Mennonites do not use
guns. “No. No, no, no. We do not
shoot.” She reminds her son that
the Mennonites had left Russia be­
cause they didn’t want their1men in
the army and that before that they
had left Germany for the same rea­
son. “The Lord will help us. The
Lord will save us.” But prayer does
not help. Hearing repeated noises
outside, she loses control, grabs the
gun, and shoots blindly out of the
window. She hits the oxen and for
the rest of the night struggles until
the wounded beasts, on which she
depends for the plowing that will
soon have to be done, ar'e both killed
by the knife in her hands. When she
comes into the house in the morn­
ing her hands are bloody. She knows
that it is going to take a long time
to figure this out. Even more de­
vastating is the realization which
her Finnish friend Oskar knows, not
only in theory but in practice: that
we are all killers, not “just nice
clean butchering for the dinner
table, but killing for killing’s sake.”
Difficult as it is, Mrs. Franz has
to admit that she enjoyed the kill­
ing and that she would have killed
Oskar—and perhaps her children
too had they been present.
Ira in Mennonite Soldier is a par­
ticularly blemished pacifist. Genu­
inely concerned with pacifist prin­
ciples, Ira often pays more attention
to the principles than to the human
values underlying them. Having
committed himself to the pacifist
position, he does not wish to com­
promise at any point.
There is an interesting compari­
son between Ira and Henry Fleming
in Stephen Crane’s The Red Badge
of Courage. Henry is concerned
about standing up to his convictions
and fighting. He is afraid that when
he meets the test of battle he will
run. Ira, on the other hand, wonders
if he can keep from fighting, if he
can resist the propaganda which in­
sists that war is right, that pacifism
is cowardice. His greatest decision,
he decides, is whether he can re­
14
main true, a decision that weighs
more heavily on his mind than his
love for Suzanne, or his brother,
who has enlisted in the army, or
his father.
And he does face pressure. Every
tactic is used to convince and finally
to coerce him to put on the uniform.
He refuses. “If he puts on the uni­
form who would know who he was ?”
(p. 204). He refuses to salute,
march, work in the camp, means
that he has to stand at attention all
day, even if it means the threat of
being shot at sunrise by the firing
squad.
Ira’s faithfulness is exemplary un­
til one day, having taken more than
his share of harrassment from
Sergeant Potts, and recognizing for
the fir'st time how much he hates
him, Ira quickly drives his fists into
the sergeant’s stomach. Ira’s an­
guish is understandable. After all
his successes, he has hit an officer.
In a conversation between his ideal­
ized Mennonite self and the new
self he has discovered, Ira comes to
know that the long tradition of be­
ing an Anabaptist has given him, up
to this point, the guts and courage
to resist anger. In the end he has
now discovered the other side of
himself, the dark side. But he is
able to forgive Sergeant Potts, and
feels that he has won a tremendous
spiritual victory.
But when he is furloughed to go
back home for his mother’s funeral,
he cannot understand why his father
invites Pastor Rydell of the Em­
manuel Bible Church to eat with
them after the services. Suspicious
and resentful, he feels that Rydell’s
apology to his father for leading the
mob that tried to forte Isaac to buy
liberty bonds is a trick. Isaac Stolfus can forgive, but his son can­
not. The old worm of jealousy still
eats at him. He becomes more aloof
and concerned with principles, for­
getting that those principles have
to be expressed in love and affec­
tion for others. The last we hear of
him is when Isaac calls him at
Leavenworth where he has been
sentenced for twenty-five year's. En­
thusiastically informing Ira that he
has good news) that his prodigal
brother has returned, Isaac is dis­
appointed that Ira is suspicious, his
only response an “Oh, yeah? Why
did he come home, tell me that? He
is back for money, that’s what Pop.”
Ira doesn’t think Mastie will stay,
and he cannot forgive him. At this
point the telephone connection, weak
from the beginning, is broken, just
as the relationship of father and
son and of Ira to his community are
broken. Perhaps the most flawed
pacifist of all, Ira Stolfus, though
impeccable in his beliefs, consistent
except for one little mistake, is
never able to see that pacifism de­
mands love and forgiveness as well
as theoretical set of correct princi­
ples.
Solomon Unruh and his sons in
The Blowing and the Bending are,
perhaps, too good, too easily faithful
to their beliefs. Menno, the older
brother, already drafted and experi­
encing the kind of testing Ira Stol­
fus underwent, seems to have little
trouble remaining true to his con­
victions. He never wavers even
when he faces the firing squad,
though he has put on the uniform,
or, perhaps the hardest test of all,
when he is told that Mennonites
from Goessel are in the regular
army and make first-rate soldiers.
In fairness, however, it should be
pointed out that the art form Moyer
and iJuhnke use, the musical drama,
is not as concerned with three di­
mensional characterizations as a
novel. Solomon, Menno and Ira func­
tion well as stereotypes; perhaps
that is all we have a right to ask
of them.
Carl, however, faces some inner
conflicts. “Who has the plan for
me?” he asks. He realizes that he
has four choices: to stay at home
and be guilty of a capital offense;
to accept the draft and face the
problems his brother is facing: to
go to Canada; or to fight like a
patriotic American. In the end, he
cannot let his father down; he takes
his father’s place when the mob
threatens to harm Solomon who has
had a heart attack. Carl decides to
go to the army rather than to Can­
ada as we always expected that he
would.
Imperfect as these pacifists are,
in each case, they find some tenta­
tive answer or point to one. Pastor
Harder is convinced that the ultiMENNONITE LIFE
mate issues of life are not to be
decided here but in another world.
Thomas Wiens, after his outburst
of violence, reflects on the play pre­
sented by the Sunday School, which
has ended with the Wise Men, be­
draggled and footsore, at an old
barn in Bethlehem where one of the
shepherds, assures them that this is
the end of their journey. Thomas
is not sure that he has come to the
end of his quest. His discovery of
evil in Wapiti, the problems posed
by the war in Europe, his bitter
confrontation with his own worst
nature—could he find answers for
these questions at the barn in Beth­
lehem? Certainly he could not find
them in “the paths of conscienceless
violence of the Unger brothers,” nor
in Deacon Block’s “misguided in­
terpretation of tradition. They
brought chaos” (p. 237). If there is
an answer, Thomas thinks it must
lead him to the manger, to God’s
revelation of himself in the incarna­
tion and in the teachings of Jesus
Christ. Pastor Harder and Thomas
Wiens find their answers in religion.
Mrs. Franz finds hers in her com­
mon humanity with all the world.
Ira does not find his at all; that is
left for the prodigal brother who
has gone to the war to fight, but
has come home, not as repentant as
we might expect, but forgiven and
ready to take up his life in the com­
munity he once found dull. Mastie
finds his answer in his father’s for­
giving love as Carl finds his in his
father’s steadfastness.
I do not intend to discuss the versimilitude of the pacifist characters
in these works. That is an important
question, but what is more impor­
tant is that we have pacifist
characters who, flawed as they are,
are heroes. That is perhaps their
most striking aspect. When I saw
The Blowing and the Bending, I
with the rest of the audience hoped
that Solomon would not be black­
mailed into buying liberty bonds,
that Carl would choose pacifism, and
that Menno would not put on his
uniform. The audience sympathized
more with Carl’s heroism than with
Bessie’s more conventional view of
the wounded and decorated hero
coming home with a band, a parade,
a demonstration and his picture in
MARCH, 1979
the paper. And those of us who have
read Peace Shall Destroy Many are
glad to see Thomas, chagrined as
he is with his denial of love, still
cling to his beliefs, determined to
put them into practice. Ira disap­
points us but only because we are
sympathetic to the pacifist cause.
What has happened, then, is that
our loyalties have been switched.
Instead of hoping for heroism in
battle, we hope for a hero who re­
fuses to fight. A pacifist hero in the
arts can, as these works reveal,
emerge.
This is an exciting theme, I think
a new one, certainly one that needs
our most perceptive and further ex­
ploration, both critically and cre­
atively, the theme of the pacifist
and the pacifist community refusing
to allow war, which often dominates
men’s lives, to determine the mean­
ing of their existence.
Creatively the theme needs to be
carried even further. We do not see
enough effort in this literature of
the loving community and the non­
violent character practicing his love
rather than refusing to hate. Solo­
mon Unruh attempts to reason with
Abner Schmidt, but Abner is a de­
fecting Mennonite, but nowhere does
Solomon, or any other character, try
to mediate between the Mennonite
community and those in favor of the
war. They meet the enemy when he
comes to them ; they do not go in
love to the enemy. And nowhere do
we have a serious attempt to medi­
ate between the warring parties,
except the humorous suggestion that
if Kaiser Bill and President Wilson
would get together over a drink of
Alpenkraeuter the war might be
ended. Even Isaac Stolfus’ forgive­
ness of Pastor Rydell comes only
after Rydell apologizes.
We need, moreover, to see the
pacifist and his community under­
take to build alternative communitives where the fabric of society
would not encourage but discourage
war. In short, we need a more radi­
cal pacifism in which the hero or a
community refuse to pay taxes on
their income, or, more important,
who recognize that the heart of the
problem lies deeper, who responsibly
question the source of the money to
which they refuse to pay income. It
is staggering to realize, what we
often forget, because we have be­
come so accustomed to it, how near­
ly every job, profession, status is
indirectly and directly involved in
making war, not only in wartime
but in peacetime. This problem is
raised in Mennonite Soldier and The
Bloiving and the Bending, but it is
too quickly dismissed.
The artist, perhaps more than
anyone else, can help us remember
how deeply all of us are indebted to
a fabric of society which fosters
the spirit of greed and competition
and war and in making clear that
much of the framework of that so­
ciety, including its apparent ad­
vantages, is part of war and would
be undermined by a thorbugh-going
pacifism.
ENDNOTES
iK a th e rin e A nne P o rte r. P ale H o rse, Pale
R id e r (N ew Y o rk : N ew A m erican L ib ra ry ,
1967), p. 115.
m other novels could have been c h o s e n :
M erle G ood’s H a p p y as th e Grass W as
G reen w hich deals w ith th e reactio n s of a
M ennonite co m m u n ity to th e V ietnam W ar;
J a n d e H a rto g w hich deals w ith th e Q uak­
ers an d th e ir resp o n se to In d ia n u p risin g s,
a t least in p a r t; E u n ice S hellen b erg er,
W in g s o f D ecision w hich tells th e sto ry
of a y o u n g m a n ’s choice to be a conscien­
tio u s o b je c to r w ould h ave been n a tu r a l
choices since each p re se n t a com m u n ity as
w ell as in d iv id u als involved in a resp o n se
to w ar. If accounts of com m unities and
individuals h a d been in clu d ed th e m an y
sto ries of M ennonites in th e R u ssian
R evolution an d Jo h n R u th ’s ’T ivas S eed in g
T im e w ould h av e h ad a place in th is stu d y .
« P eter E pp, E rlo esu n g (B lu ffto n , O hio:
L ib e rta s V erlag, 1930), p. 23. U n fo rtu n a te ­
ly th e book h as n o t been tra n s la te d n o r is
it in p rin t. T h e tra n s la tio n s a re m ine. S u b ­
se q u en t p ag e refe ren ce s w ill b e inclu d ed
in th e tex t.
lO ne of th e b e st accounts of w h a t oc­
cu rre d d u rin g th e rev o lu tio n is now re a d ily
av ailab le in Al R e im e r’s ex cellen t tr a n s la ­
tio n of D ietrich N e u fie ld ’s A R u ssia n
Dance o f D eath (W in n ip e g : H y p erio n
P ress, 1977).
5Rudy W iebe, P eace S h a ll D e stro y M a n y
(T o ro n to : M cC ellant an d S te w a rt L im ited ,
1962). I h av e p rev io u sly com m ented on
th is novel in “A S tu d y of th e M en n o n ite
C h a ra c te r in A m erican F ic tio n ,” M en n o n ite
L ife , X X II (Ju ly , 1967), 123-30; ‘‘U n iversal
V alues in R u d y W ieb e’s Peace S h a ll D e­
str o y M a n y ,” M en n o n ite L ife , XX (O cto­
ber, 1967), 172-176: an d “ F ictio n and
M ennonite L ife ,” M id c o n tin e n t A m erica n
S tu d ie s J o u rn a l, X (S p rin g , 1969), 16-24.
«K enneth R eed, M en n o n ite S o ld ier (Scottdale, P A : H e ra ld P re ss, 1974).
7Ja m e s Ju h n k e an d H a ro ld M oyer, T h e
B lo w in g and th e B en d in g . T h e p la y has
n ev er been p u blished. I t w as f irs t p e rfo rm ­
ed a t B ethel C ollege on O ctober 10, 1975.
SW arren K liew er’s T h e B e rserke rs has
n ev er b een pub lish ed . M y q u o tes a re fro m
th e s c rip t loaned to m e b y th e au th o r.
OLeigh B rack ett, T h e L o n g T o m o rro w
(G arden City, N Y : D o u b led ay an d Com ­
p any, 1955). T h e book h as tw ice been p u b ­
lished in p ap erb ack , th e la s t tim e by
B a lla n tin e Books in N ew Y ork in 1974. I t is
still in p rin t. P re v io u sly I h ave discussed
th e book in “ M ennonite C u ltu re in a
S cience F ic tio n N ovel,” M en n o n ite Q uarter­
ly R e v ie w , X L IX (J a n u a r y , 1975), 53 56.
15
The Flowers in the Meadow:
The Paper Cuttings of
Elizabeth Johns Stahley
(18454930)
by Nancy-Lou Patterson
Nancy-Lou Patterson is an Asso­
ciate Professor of Fine Arts at the
University of Waterloot Waterloo,
Ontario. She has recently 'prepared
a study of Waterloo Region StuissGerman and Dutch-German Mennonite traditional arts for the Na­
tional Museum of Man, Ottawa.
She holds a many-leafed plant in
her hands: not a conventional “rose”
or “tulip” but a complexly articu­
lated member of the Compositae
family with every leaf elaborately
contoured into dozens of thrusting
points. Her hands are articulated
too : deeply veined, well muscled, the
tendons standing out as her fingers
search and control the form. She
looks intently at the plant, gazing
into the intricacies of its leafy pat­
tern while a gentle smile plays on
her lips. These are the hands, and
this is the rapt contemplation, of
an artist.
Elizabeth Johns Stahley turned
her understanding of the structure
of plants and flowers into a series
of elegant, compelling paper cut­
tings which have been preserved by
members of her family and their
descendants, and which have recent­
ly inspired her great-niece, Phyllis
Kramer, to turn her own hand to
the art of paper cuttings. Paper-cut
forms tend to be anonymous, float­
ing out from between the pages of
Bibles and old books, or namelessly
framed and fading on walls or in
16
Grange County, Indiana in the
spring of 1853. On December 20,
1868, she married John C. Stahley.
These are the major dates of her
girlhood: a move at the age of
seven-going-on-eight to a new com­
munity, and a marriage at the age
of twenty-three. The rest of her
life may be defined by the telling
statement: “She was the mother of
9 children (5 sons, 4 daughters) 6 of
which grew to adulthood.” This
poignant career—nine seasons of
pregnancy and rising hopes, three
little stories of heartbreak—has
been documented in the following
ch art:
A unt Lizzie’s Children
Daniel J.
b. 1869-d?
C hristian J.
1871- ?
Sam uel J.
1874-1876
John J.
1876- ?
Polly
1878-1932
Fannie
1881-1903
Elizabeth
1884-1890
'Levi J.
1887-1889
1889-1974
K atherine
attics, where nobody can identify
them. The works of Elizabeth Johns
Stahley afford a rare insight into
the work of a single, identifiable
practitioner of the art.
She was born December 3, 1845,
near Johnstown, Pennsylvania, and
moved with her parents to La
This chart was furnished by Ira J.
Miller (b. 1891), who added the
laconic comment: “Those marked
all died before my time so I never
knew them nor do I remember them
mentioned only very casually.” He
wrote the record of Elizabeth
Stahley’s life at the request of his
daughter Doris Miller Kramer. Sin­
cere thanks are due to him as well
as to Doris Kramer and her daugh­
ter, Phyllis Kramer, for making
these materials available for' study.
MENNONITE LIFE
The kind of life Elizabeth Stahley
led is summarized by Ira Miller as
follows:
She w as a farm home m aker and
lived on th e sam e farm all h er life
w ith th e exception of her last days.
H er schooling probably didn’t go m uch
beyond the 6th grade. (This is ju st a
guess.) To my knowledge the cutouts
she m ade for pass tim e in her la te r
years. She m ade well over a hundred,
no tw o alike. She had one son who
cut out anim als free hand.
Ira Miller, who wrote out this ac­
count in 1976, adds one last note:
“She was a member of the Old
Order Amish Church.” This was her
milieu, one already revealed in her
white cap and dark dress. She lived
a long life—eighty-five year's—and
in the period beyond her child­
bearing years (she was forty-four
when her last child, Katherine, was
born) she turned her hand to a
remarkable creativity of paper
forms.
These forms are not large: the
biggest are not more than 10x25cm.,
and the smallest are considerably
smaller than that. Most of them
were cut with the paper—always
white—folded in half vertically. Her
flowers include both round and
pointed petals of composite form,
and in like manner, her leaves are
either slender and pointed or1short
and rounded. She favoured a sinu­
ous line for her stems, and pro­
vided a groundline or vessel for the
base in most cases. Tucked among
her leafed and floral forms one
sometimes spies out miniature birds
—paired, of course, as a result of
her technique. They are much out
of scale for a floral bouquet, and
their size and presence show us that
these are really Paradise trees,
Lebensbaums, Trees of Life out
of the same primaeval root from
which the Bible—and her religion—
sprang. One especially elegant ex­
ample has a hen and rooster paired
in attendance, each gender revealed
by its familiar silhouette. These
charming fowls are often seen on
show towels flanking their char­
acteristic flowering trees, and are
in fact a motif of considerable an­
tiquity. The Gospels of Godescalc,
a manuscript from the time of
Charlemagne, illuminated c. 781183 (Biblioteque Nationale, Paris)
MARCH, 1979
shows the Fountain of Life sur­
rounded by attendant birds and
beasts including two roosters, with
branching boughs bearing rounded
leaves. Of course there is no direct
relationship: Elizabeth
Stahley
worked quite without knowledge of
art history. But she must have read
her Bible thoroughly, and she may
have longed to drink from that well,
and rest beneath those boughs. Her
farmyard provided fertile ground,
it seems, for' the Trees of Paradise.
She was very good with her scis­
sors, teasing out the intricate con­
tours of these flowers, birds, and
leaves. She created an elegant sur­
face with her undulating branches,
her control of the effects of axial
symmetry, and her massing of white
patterns on the dark ground. View­
ers who want to understand her
method can do so best by covering
one half of the compositions with a
hand: what remains visible is what
she actually cut. The principle is
known in design as the foliated
scroll. Its origins are remotely fixed
in antiquity, but she acquired them
via the folk art tradition of Baroque
Europe, into which they had sur­
vived from classical times.
Paper cutting is a minor form
which includes folded forms, paper
weaving, and paper-cut images con­
ceived as silhouettes. It is the latter
form that we see here. Both men
and women have practised the art,
which has a long history in Eur­
opean folk culture. Claudia Hopf
describes the Klosterarbeit (cloister
art) of paper cutting in Baroque
17
6.;,
Germany, which included Holy Day
mementoes, and the use of paper
cuttings to imitate needlepoint and
lace-work in the seventeenth cen­
tury, as well as the cutting of
Andachtsbild (prayer pictures) in
eighteenth century Germany. Other
uses in German culture were New
Year’s greetings, bride-gifts, and
confirmation certificates. Nine­
MARCH, 1979
teenth century Switzerland saw the
development of a number of papercutters whose names have been pre­
served. These arts, characteristic of
Switzerland and Germany alike,
came to North America with the
people who became known as the
“Pennsylvania Germans” (Hopf
1971:2-7).
Elizabeth Johns Stahley’s art
throws an interesting light upon a
long-standing controversy: were
the natural forms—flowers, birds,
and animals—of these folk arts
used as a direct response to the
environment, or as symbols drawn
from archetypal and religious
sources? J. J. Stoudt defends the
latter point of view (the evidence
for which has already been identi19
fied and discussed above) : “These
designs really were not drawn to
show us how nature looked; rather
they were imaginative recreations
of motifs which, while bearing
some relationship to nature, really
go beyond it” (Stoudt 1964:306).
He explains, “The flowers in the
meadow, therefore, were bridges to
the spiritual world” (Stoudt 1964:
307). In contrast to this is the opin­
ion of Donald L. Shelley who, while
admitting the importance of ancient
elements, writes, “the artist treated
these designs based upon everyday
flowers in a completely original
manner and went far beyond the
patterns used by his European pre­
decessor. Flowers and birds were,
after all, constant reminders of the
beauty which the Folk Artist found
all around him” (Shelley 1961:83).
In her1 photograph, Elizabeth
Stahley contemplates the leaves of
a plant of the Compositae family.
Dr. John C. Semple of the Depart­
ment of Biology, University of
Waterloo, to whom the writer is
indebted for assistance, suggests
that it may be a member of the
genus Artemesia. Some of the flow­
er forms she used in her paper
cuttings resemble a common Indi­
ana wildflower, the Golden Aster
(Heterotheca camporum), a flower
with numerous rays, on the end of
long branches, all arising from a
single base. Others resemble the
genus Centaurea (Bachelor But­
tons) which have a composite head
including five or more individual
florets (petals with a sharply ser­
rated end) expanding from the
rounded involucre. The leaves, both
rounded and pointed, are known as
“simple leaves.” All of these ele­
ments are found in the physical
reality of the artist though she has
mixed and re-combined them with a
fine disregard of nature. One single
floral head shows especially sharp
observation: the cutting includes
both the ray florets (tiny central
points) and surrounding disk florets
(largers rounded petals) growing
from the involucre. The Compositcie
family includes ragweed, wormwood,
sunflower, and dandelion, as well
as bachelor button, chicory, and
golden aster; almost a survey of
the “everyday flowers” in Elizabeth
20
Stahley’s environment. On the other
hand these were also for her the
very “grass of the field” of which
Jesus spoke in the Sermon on the
Mount (Matt. 8:28-30) and which
are quoted by Stoudt in defense of
his argument:
Consider the lilies of the field, how
they grow; they n eith er toil nor spin;
yet I tell you, even Solomon in all his
glory was not arrayed like cne of
these.
B ut if God so clothes the grass of
th e field, which today is alive and to ­
m orrow is throw n into the oven, will
he not m uch more clothe you, O men
of little faith? (RSV)
The differing ways of usingforms from the natural world—as
subjects for observation, and as
images for spiritual contemplation,
reflect a double trend in European
history which for modern culture
has become a deep split into science
on the one hand and religion on the
other. Agnes Arber in her study of
the development of the herbal from
1470 to 1670, shows this trend. And
early herbal printed in 1481 shows
a woodcut of “Artemesia Worm­
wood” with a central stem and con­
ventionalized leaves and flowers,
based upon simple drawings that
had been re-copied over centuries
(Arber 1970:16). Early German
herbals of the fifteenth century
showed, along with more ordinary
plants, the “tree-of-knowledge” and
the “tree-of-life” as part of their
botanical examples (Arber 1970:32).
But toward the end of the seven­
teenth century botany became “more
scientific” (Arber 1970:268), which
meant the loss not only of spiritual
motifs, but also of the medicinal or
curative elements which had made
the herbals popular in the first
place, and the form gradually de­
clined.
In the exquisite paper cuttings of
Elizabeth Johns Stahley made early
in the twentieth century, both ele­
ments are present. Her flowers are
based upon accurate observations of
the “everyday flowers” of the na­
tural world, just as Shelley says.
And she has used the images of “the
flowers in the meadow” in the man­
ner described by Stoudt, as “bridges
to the spiritual world,” changing
them by the addition of tiny birds,
from common field flowers into
stately Lebensbaums. Both realities
—the Indiana countryside, and the
pastures of Paradise—were immedi­
ately present to her, and through
her art she has left us a glimpse of
her deeply spiritual vision.
SOURCES
A rber, A gnes, H erb a ls, T h e ir O rigin and
E v o lu tio n : A C hapter in th e H isto r y o f
B o ta n y HflO-1610 (D arien, Conn. : H a fn e r
P u b lish in g C om pany, 1970).
H opf. C laudia, S c h eren sc h n itte, F o lk A r t o f
Scissors C u ttin g (L an ca ster, P a. : Jo h n
B a e r's Sorns, 1971).
Shelley, D onald A.. T h e F r a k tu r W ritin g s
o f Illu m in a te d M a n u scrip ts o f th e P en n ­
sy lva n ia G erm ans (A llentow n, P a. : T he
P e n n sy lv a n ia G erm an F o lk lo re Society,
1961).
S toudt, Jo h n Joseph, E a rly P en n sylva n ia
A rts and C rafts (N ew Y o r k : A. S. B arnes,
1964).
All p h o to g ra p h s a re by Jo h n Cox.
MENNON1TE LIFE
Radical Reformation and
Mennonite Bibliography
1977-1978
by James C. Juhnke, A ssisted by Sharon K lin gelsm ith and Lawrence K lip p en stein
T he Mennonite Life bibliography
has been expanded this year to include
significant articles, in addition to the
reg u larly listed new books, disserta­
tions and theses, w hich have been pub­
lished or w ritte n since the m ost recent
bibliography.
T his bibliography includes a twoy ea r period, th e calendar years of
1977 and 1978. A few previously un­
listed item s from earlier years have
also been included. The m ost recent
Mennonite Life bibliography appeared
in th e March, 1977 issue, pp. 26-30.
BOOKS AND ARTICLES—
GENERAL
A m isli C o oking, A ylm er, O nt., P a th w a y :
1977, 331 pp.
A m stu tz, H. C lair, M arriage in T o d a y ’s
W o rld , S c o ttd a le : H erald . 1978, 156 pp.
A nchak, G. R onald, “ T h e D ecision to go to
T a n g a n y ik a ,” M en n o n ite Q uarterly R e­
v iew , J u ly 1978, pp. 248-264.
“ A rno T ells A b o u t H is L ife an d H is M em o­
rie s
of E b e rh a rd
A rn o ld ,”
R if to n :
P lo u g h , 1977, 16 pp.
A rn o ld H eine, T h e L e tte r s to th e Seven
C hurches, R if to n : P lo u g h , 1977, 62 pp.
A u g sb u rg er, M yron S., P ilg rim A fla m e ,
S c o ttd a le : H erald , 1977, 288 pp.
“ A u g u st an d F re d a T ell H ow T h ey Cam e
to th e B ru d e rh o f H o u se ,” R ifto n : P lough,
1976, 37, pp.
B aerg , Ju s tin a , ed., H is to r y o f M anitoba
M e n n o n ite W o m e n in M ission, 1942-1977:
C o m m em o ra tin g 35 Y ears o f C aring and
S h a rin g , W in n ip eg , 1977, 96 pp.
“ B a p tism as th e C ovenant of a Good Con­
science W ith G od,” R ifto n : P lough, 1977,
30 pp.
MARCH, 1979
B a rk m an , Alm a, S u n n y-sid e Up, C h ica g o :
Moody, 1977, 127 pp.
B a rk m an ,
Sue,
E ver-w id en in g
Circle:
E .M .C . M issions S ilver J u b ilee, 1953-1978,
S tein b ach , 1978, 210 pp.
B ask ir, L aw re n ce M. an d W illiam A.
S tra u ss, C hange and circu m sta n ce: T h e
D r a ft, th e W a r and th e V ie tn a m Gen­
era tio n , N ew Y o rk : K nopf, 1978.
B eachy, A lvin J., T h e C oncept o f Grace in
th e R adical R e fo rm a tio n , N ie u w k o o p : B.
D e G raff, 1977, 238 pp.
T h e B e g in n in g and W o rk o f th e M ennonite
B e n evo len t S o c ie ty in B .C ., 1953-1978,
C loverdale, B.C., 1978, 81 pp.
B e hrends, E rn s t, D er R o te T u lip a n , Bodm a n /B o d e n s e e :
H obenstaufen-V erlag,
1977, 232 pp.
B e n n ett, Jo h n W ., “ Social T h e o ry an d th e
S ocial O rd e r of th e H u tte r ia n C om m uni­
t y ,” M e n n o n ite Q u a rterly R eview , Oct.
1977, pp. 292-307.
B enya, E d w ard , “ T h e D a iry I n d u s try of
B elize,” B elizea n S tu d ie s, M arch 1978,
pp. 22-39.
B erg en E liza b eth , “ R e callin g P a s t D a y s,”
a w eekly colum n on so u th e rn M a n ito b a
M e n n o n ite H isto ry , R ed R iv e r V a lley
E cho, A ltona, M an., Jan.-D ec. 1977 an d
1978.
B ergey, L o rn a L ., “ M ennonite C hange:
T h e L ife H is to ry of th e B lenheim M en­
n o n ite C hurch, 1839-1974,” M en n o n ite
L ife , Dec. 1977, pp. 23-27.
B erkhof, H en d rik , C h rist and th e P ow ers,
T ran s, b y Jo h n H. Y oder, 2nd ed., S co tt­
d a le : H e ra ld , 1977, 79 pp.
B igane, Ja c k , A n n o ta te d B ib lio g ra p h y o f
L u th e r S tu d ie s, 1967-1976, St. L o u is : Cen­
te r fo r R e fo rm atio n R esearch, 1977, 81
PPB ird, M ichael S., O ntario F r a k tu r , T o ro n to :
M. F. F eheley, 1977, 144 pp.
B o e ttch e r, K a th a rin a , “ Ja k o b H. N ie b u h r
—ein P io n ie r des M u e h len b au s,” M enn o n itisch es J a h rb u ch , 1978, pp. 36-39.
B lockm ans, W. P ., e t al., A cta H isto ria e
N eerla n d ica e, T h e H a g u e : N yhoff, 1978,
255 pp.
B o n tra g e r, G. E dw in, D ivorce and th e
F a ith fu l C hurch, S c o ttd a le : H erald , 1978,
191 pp.
B o n tra g e r, Id a, O zark P arson, H a rris o n ­
b u rg : C h ristia n L ig h t, 1978, 298 pp.
B ra n d t, L ., A n n a E liza b e th , S even tee n , E l­
gin : B re th re n , 1978, 208 pp.
B rau n , G. A., “ E rin n e ru n g e n von fru e h e r
in K le in s ta d t u n d H o c h s ta d t,” M ennonitish e P o st, A pril 21, 1978, p. 3.
B rednich, R olf W illi, M en n o n ite F o lk life
and F olklore. A P re lim in a ry R e p o rt, O t­
taw a, 1977, 116 pp.
Brock, P e te r, ed. an d tr a n s ., “A P o lish
A n a b a p tis t A g ain st W a r: T h e Q uestion
of C onscientious O bjection in M arcin
Czechow ic’s C hristian D ialogues of 1575,”
M en n o n ite Q u a rterly R eview , Oct. 1978,
pp. 279-293.
B row n, D. W ., F la m ed b y th e S p irit, E lg in :
B re th re n , 1978, 80 pp.
B udgen, V ictor, “ M enno S im m ons (14961561),” R e fo rm a tio n T o d a y, nos. 42-43,
1978.
B u rk h o ld er, J. L aw rence, “ P eace C h u rch ­
es as C om m unities of D isc e rn m e n t,”
C hristian C e n tu ry, Sept, 4, 1963, pp
1072-1075.
B u rk h o ld er, Jo h n R ich ard , “ C o n tin u ity an d
C h a n g e: A S earch fo r a M en n o n ite Social
E th ic ,” A k ro n : M.C.C. P eace S ection,
1977, 31 pp.
C hesebro, Scott, “ In te g ra tin g th e Social
Sciences and th e C h u rc h : A C ritiq u e ,”
D irection, Ja n . 1978, pp. 18-25.
C heyenne S p iritu a l So n g s, N o rth e rn Chey­
en n e M ennonite C hurches, 1977, n.p.
C lark, R o b e rt E . D., Does th e B ib le T each
P a c ifis m ?, E n g la n d : F ello w sh ip of Re­
conciliation, 1976, 70 pp.
Clasen, C lau s-P eter, T h e A n a b a p tists in
S o u th and C entral G erm a n y, S w itzerla n d
and A u stria , G oshen, In d ., M en n o n ite
Q uarterly R e v ie w f o r th e M en n o n ite H is­
to ric a l S ociety, 1978, 224 pp.
C lasen, C laus-P eter, “ T h e A n a b a p tists in
S o u th an d C e n tral G erm any, S w itzerlan d
an d A u s tria : A S ta tistic a l S tu d y ,” M en­
n o n ite Q u a rterly R e v ie w , J a n . 1978, pp.
5-38.
C lem ent, J a n e T ., T h e S p a rro w an d O ther
S to ries, R if to n : P lo u g h , 1978, 198 pp.
C ornies, G., “Im L a n d d e r P a r tis a n e n ,”
D er B o te , M arch 8 to A p ril 19, 1977
issues.
C ornies, G., “ D ie L e tz te n T a g e u n d e r d er
R o ten F la g g e ,” D er B o te , LIV, Ja n . 11
to F eb. 15 issues.
Cornies, G., “ U n te r G rossrussen. E rle b n is­
b erich t, 1934-1941,” D er B o te , M ay 24 to
J u ly 5, 1978 issues.
C um m ings, M ary L ou, ed., F u ll C ircle:
S to ries o f M en n o n ite W o m en , N e w to n :
F a ith an d L ife, 1978, 204 pp.
D aniel, D avid P ., T h e H isto rio g ra p h y o f
th e R e fo rm a tio n in Slo va kia , St. L o u is :
C e n te r fo r R e fo rm atio n R esearch , 1977,
50 pp.
D en lin g er, A. M a rth a, “ K a tie H ess R em i-
21
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age, Oct. 1978, pp. 2-9.
D eyneka, A nita, A Son g in S iberia, T he
T ru e S to r y o f a R u ssia n C hurch T h a t
Could N o t B e Silenced, E lg i n : D avid C.
Cook, 1977, 235 pp.
Dick. L a V ern ae J., A m o s and Jo n a h , N ew ­
to n : F a ith an d L ife, 1977, 76 pp.
D iffen d e rfer, F ra n k Ried, T h e G erm an
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D oerksen. V ictor G.. “ T h e A n a b a p tis t M ar­
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Doyle. Ja m es, “ M ennonites an d M ohaw ks:
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J a n ., 1977, pp. 22-30.
D resch er, Jo h n M., T h e W a y o f th e Cross
and R esu rrectio n , S c o ttd a le : H erald ,
1978, 270 pp.
D ried g er, Leo, “ T h e A n a b a p tis t Id e n tific a ­
tio n L a d d e r: P la in -U rb a n e C o n tin u ity in
D iv e rsity ,” M en n o n ite Q uarterly R eview ,
Oct. 1977. pp. 278-291.
D ried g er, Leo, “ M ennonite C h an g e: T he
Old Colony R evisited, 1955-1977,” M enno­
n ite L ife , Dec. 1977, pp. 4-12.
D ried g er, Leo, J. W infield F re tz an d D on­
ovan E. S m ucker, “ A T a le of Two
S tr a te g ie s : M ennonites in C hicago an d
W in n ip e g ,” M en n o n ite Q uarterly R eview ,
Oct. 1978, pp. 294-311.
D river, Jo h n , C o m m u n ity and C o m m itm e n t,
S c o ttd a le : H erald . 1976, 93 pp.
D ueck. Abe, “ C oncordia H o sp ita l, 19281978,” W innipeg, 1978, 42 pp.
D ueck, Abe, “ M illennialism an d th e M en­
n o n ite B re th re n C h u rch ,” C hristian L e a d ­
er, M ay 23, 1978, pp. 24-30.
D ueck, Abe, “ T o w ard a P h ilo so p h y of E d u ­
c a tio n a t M ennonite B re th re n B ible Col­
le g e ,” D irection, Oct. 1978, pp. 36-43.
D ueck, K laus, “M ennoniten in U ru g u a y ,”
M en n o n itisch es Ja h rb u ch , 1978, pp. 48-52.
D ueck, K laus, “ M ennoniten in B o liv ien ,”
M en n o n itisch es J a h rb u ch , 1978, pp. 53-54.
D ulm en, R ich a rd van, R e fo rm a tio n als
R e v o lu tio n : soziale B ew eg u n g u n d re­
lig iö ser R a d ik a lism u s in der d eu tsch en
R e fo rm a tio n , M u n ic h : D eu tsch er T aschen­
b uch V erlag, 1977, 386 pp.
D u rk sen , H edy, A long H ig h w a y s and
H ed g es, C h ristia n P ress, 1977, 183 pp.
D u rk sen , M a rtin , D ie K r im w a r u nsere
H e im a t, W in nipeg, 1977, 323 pp.
D u rn b au g h , D onald, “ E n la rg in g th e C ircle :
T h e H isto rie P eace C hurches an d M ili­
ta r is m ,” M en n o n ite L ife , S ept. 1978, pp.
16-18.
D u rn b au g h , D onald F ., “ R eligion and
R e v o lu tio n : O ptions in 1776,” P e n n sy l­
va n ia M en n o n ite H erita g e, J u ly 1978, pp.
2-9.
D u rn b au g h . D onald F ., ed., To Serve th e
P resen t A g e: T h e B re th re n Service S to ry ,
E lg i n : B re th re n , 1975, 224 pp.
D yck, C o rnelius J. an d R o b e rt K reid er,
“ M en n o n ite W orld C onferences in R e­
view —A P h o to g ra p h ic E ssa y ,” M en n o n ite
L ife , J u n e 1978, pp. 4-23.
Dyck, C lara K., “ A nna B a e rg ’s T a g e b u c h ,”
M en n o n itisch e P o st, J u ly to Dec. issues
1978, co n tin u ed 1979.
D yck, C lara K. an d G. E ns, “ D as T ag e­
b uch d er A n n a B a e rg ,” D er B o te, J u ly
to Nov. issues, 1978.
D yck, J. P ., “ T h e D utch C onnection E x ­
p lain s S p rin g s te in ’s O rig in s,” M ennonite
M irro r, F eb. 1978, pp. 9-10.
E b en -E zer M en n o n iten G em einde, A bbots­
fo rd , B.C. : T h e G em einde, 1978, 79 pp.
E by, O m ar, A W h isp e r in a D ry L a n d ,
S c o ttd a le : H erald , 1968, 175 pp.
E h re n p re is. A ndreas. B ro th e r ly C o m m u n i­
t y , th e H ig h e s t C om m and o f L o ve: T w o
A n a b a p tis t D o cu m en ts o f 1650 and 1560.
R if to n : P lo u g h , 1978, 133 pp.
E nns, F . F ., O hm F ra n z (A lt. F ra n z F.
E n n sJ, W in n ipeg, 1977, 107 pp.
E ns, G. an d L aw re n ce K lip p en ste in , “ D ie
V o rg esch ich te d er K onferenz d e r M en­
n o n iten in K a n a d a ,” D er B o te , J u n e 14
an d Ju n e 21, 1978.
E pp, F ra n k , M en n o n ite P eoplehood: A
P lea fo r N eio In itia tiv e s, W a te r lo o : Con­
rad , 1977. 120 pp.
22
E pp, F ra n k , H ., “ W oher? W ohin? M ennon ite n ,” M ennonitische P o st, J u n e to Aug.
issues, 1978.
E pp, G eorg K., “ D as D eu tsch tu m in K a n ­
a d a in R ah m en des k u ltu re lle n M o saik s,”
M ennonitisches Ja h rb u ch , 1977, pp. 5760.
E pp, G eorg K., “ D er m en n o n itisch e B eit­
r a g z u r deu tsch -k an ad isch en L ite r a tu r ,”
M ennonitisches Ja h rb u ch , 1978, pp. 40-47.
E pp. G eorge K., comp, and ed.. U nter dem
N o r d lic h t: A n th o lo g y o f G erm an M enno­
n ite W ritin g in Canada, W innipeg, 1977,
292 pp.
E pp, R o b e rt O., “ One H u n d re d Y ears of
B e th e sd a M ennonite C h u rch ,’’H enderson,
N eb., 1975. 41 pp.
E rb , P au l, B ib le P ro p h ecy, Q uestions and
A n sw e rs, S c o ttd a le : H erald , 1978, 208 pp.
E rb , P e te r C., “ M edieval S p iritu a lity and
th e D evelopm ent of P ro te s ta n t S e c ta ria n ­
i s m : A S ev en teen th -C en tu ry C ase S tu d y ,”
M en n o n ite Q uarterly R eview , Ja n . 1977,
pp. 31-40.
E scobar, S am uel E. and Jo h n D river,
C hristian M ission and Social Ju stic e,
S c o ttd a le : H erald . 1978, 112 pp.
E sh. Levi, “ T h e A m ish P a ro c h ia l School
M ovem ent,” M en n o n ite Q uarterly R evieiv,
Ja n . 1977, pp. 69-75.
E step, W illiam R., ed., A n a b a p tis t B e­
g in n in g s (1523-1533): A Source B ook,
N ieuw koop : B. D e G raf, 1976.
E step, W. R., “ T h e A n a b a p tis t View of
S a lv a tio n ,” S o u th w e s te rn Ja u rn a l o f T h e­
o logy, S p rin g 1978, pp. 32-49.
F ab ian , M onroe H ., T h e P ennsylvania-G er­
m a n D ecorated C hest, N ew Y o r k : U ni­
verse. 1978, 230 pp.
F a irfie ld , Ja m es, G. T ., A ll T h a t W e A re
W e Give, S c o ttd a le : H erald , 1977, 174 pp.
F a st, K a rl an d C. G. U nruh, eds.. F iftie th
A n n iv e rsa ry o f th e M ennonite S e ttle m e n t
in N o r th K ild o n a n , 1928-1978, W innipeg,
1978, 128 pp.
F erg u so n , Jo h n , W a r and Peace in the
W o rld ’s R elig io n s, N ew Y o rk : O xford,
1978, 166 pp.
F ie g u th , H. O., “ D ie W iebes— eine F a m ilie
fu e r s ic h ? ” M en n o n itisch e G eschichts­
b la etter, 1977, pp. 86-91.
F lem in g , P e te r P ., T h e F la m in g H isto r y :
T h e S to r y o f an A n a b a p tis t F a m ily fro m
1530 to 1975, N o rth N e w to n : M ennonite,
1976, 252 pp.
F o ster, C laude R.. “ T h e R adical R e fo rm a­
tio n
an d
R e v o lu tio n ary
T ra d itio n ,”
W o rld -view , M ay 1976. pp. 43-46.
F o th , P e te r J ., ed., “ H ilfsa k tio n 1888—E in
B e ric h t,” M ennonitische B la e tte r, V, 1978,
pp. 74-75.
F o th , P e te r J ., “ E in b esonderes K ap itel
K irc h en g esch ich te,” M en n o n itisch e B la e t­
te r , IV, 1977, p. 164.
F ra n tz , A dolf In g ra m , W a te r fr o m th e
W ell: T h e R ecollections o f a F o rm er
P lo w b o y , P h ila d e lp h ia : D orrance, 1978,
411 pp.
F ra n tz , E. M., A B o n n et fo r V irg in ia , E l­
gin : B re th re n , 1978, 140 pp.
F re tz , J. W infield, “ N ew ly E m e rg in g Com­
m u n es in M en n o n ite C om m u n ities,” In ­
te rn a tio n a l R eview o f M odern Sociology,
S p rin g 1976, pp. 103-112.
F re tz , Jo sep h W infield, T h e M eda E x p e ri­
m e n t, 1953-1978, W aterlo o ; C onrad, 1978,
118 pp.
F re tz , J. W infield, “ T h e P la in a n d Not-soP la in M ennonites in W aterlo o C ounty,
O n ta rio ,” M en n o n ite Q u a rterly R e v ie w ,
Oct. 1977, pp. 377-385.
F re tz , J . W infield, “ R eesor—An E x tin c t
C o m m u n ity ,” M en n o n ite H isto ria n , M arch
1977, p. 3, J u n e 1977. p. 6.
F rie sen , A b rah am , R e fo rm a tio n and U topia.
T h e M a rx ist In te rp r e ta tio n o f th e R e­
fo rm a tio n and I ts A n te ced en ts. W ies­
b ad en : F ra n z S tein er, 1974, 271 pp.
F rie sen , A braham , and H an s Ju e rg e n
G oertz, eds., T h o m a s M u e n tze r (W ege
d e r F o rsch u n g , B and CD X CI), D arm ­
sta d t, 1978, 536 pp.
F rie sen , F ra n k , tra n s ., M aterial A ccom ­
p a n y in g th e ‘A u sb u n d ’, S tirlin g , O nt.,
1977, 56 pp.
F rie sen , M a rtin W ., K anadische M en n o n iten
b ezw in g en eine W ü d n is s : 50 J a h r e K o l­
onie M enno, L om a P la tta , P a r a g u a y : die
V e rw a ltu n g d er K olonie M enno, 1977, 173
PP.
F rie sen , P e te r M., T h e M en n o n ite B ro th e r­
hood in R u ssia (1789-1910), tra n s. by
J. B. Toews, et al., F re s n o : B o ard of
C h ristia n L ite ra tu re , G en eral C onference
o£ M en n o n ite B re th re n C hurches, 1978,
1065 pp.
F rie sen . R ich a rd J ., “ S ask atch ew an M en­
n o n ite S e ttle m e n ts : T h e M odificatio n of
an Old W orld S e ttle m e n t P a t t e r n .” Can­
adian E th n ie S tu d ie s, IX, No. 2, 1977,
pp. 72-90.
F u rc h a, E d w ard J. and F o rd L ew is B a t­
tles, eds.. Selected W ritin g s o f H ans
D e n k , P itts b u r g h ; P ic k w ic k , 1975, 171 pp.
G ehm an, C layton H ., Childreyi o f th e Cones­
toga, E lg in : B re th re n , 1978, 116 pp.
G eisberg, M ax, D ie M u n sterisch en W ied er­
tä u fe r und A ld e g rever eine Iko n o g ra p h ische u n d n u m ism a tisc h e S tu d ie , B adenB aden : V. K o ern er, 1977, 77 pp.
G erber, S am uel, “ D ie H a ltu n g d e r Sch­
w eizer M ennoniten z u r alleg em ein en
W e h rp flic h t,” M en n o n itisch es Ja h rb u ch ,
1977, pp. 75-77.
G erlach, H o rst, “ E rn s t D yck, ein m ennon itis h e r M aler aus R u s sla n d ,” G em einde
U nterw egs, Ja n . 1977, pp. 5-7.
G ilberg, L. S., N e ed lep o in t D esigns fro m
A m ish Q uilts, N ew Y o rk : S crib n ers, 1977,
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THESES AND DISSERTATIONS
A b rah am s, E th e l E w ert, “ T h e A rt of
F ra k tu r-s c h rifte n am o n g th e D utch-G er­
m an M e n n o n ite s,” M.A., W ic h ita S tate,
1975.
A nchak, G. R onald, “ An E x p erien ce in th e
P a ra d o x of In d ig en o u s C hurch B u ild in g :
A H isto ry of th e E a ste rn M en n o n ite M is­
sion in T a n g an y ik a, 1934-1961,” P h .D .,
M ichigan S tate. 1975.
B ender, T itu s W illiam , “ T h e D evelopm ent
of th e M e n n o n ite M ental H e a lth Move­
m ent, 1942-1971, P h .D ., T u lan e, 1976.
B u rg er, E d w a rd K ilian, “ E ra sm u s an d th e
A n a b a p tis ts,” P h. D., U n iv ersity of C ali­
fo rn ia, 1977.
C artm el, D a ry l W ., “ An E th n o g ra p h y of
th e Old O rd er A m ish S ettle m e n t in Allen
C ounty, I n d ia n a ,” M.A., B all S tate, 1972.
C lark, P e te r G ordon, “ D y n a sty F o rm a tio n
in th e C om m unal S ociety of H u tte r ite s ,”
P h .D ., U n iv ersity of B ritish C olum bia,
1974.
C ronk. S a n d ra Lee, “ G elassen h e it: T h e
R ites of th e R ed em p tiv e P ro cess in Old
O rd er A m ish a n d Old O rd er M en n o n ite
C o m m u n ities,” P h .D ., U n iv ersity of Chi­
cago, 1977.
D eL isle, D avid D e G aris, “ T he S p a tia l O r­
g an izatio n an d I n te n s ity of A g ric u ltu re
in th e M en n o n ite V illages of S o u th ern
M a n ito b a ,” P h .D ., McGill, 1974.
F ra n se n , D avid, “ C an ad ian M en n o n ites an d
C onscientious O bjection in W o rld W ar
I I .” M.A., U n iv ersity of W aterlo o , 1977.
F rie sen , Steve, “ T h e L ife an d T im es of
E m il K y m ,” M.A., C ooperstow n, 1978.
F rie sen , R ichard, “ Old Colony M en n o n ite
S ettle m e n t in S a sk a tch ew an ; A S tu d y in
S e ttle m e n t C hange, M.A., U n iv ersity of
A lb erta, 1975.
F roese, D onna M., “ A C om p ariso n b etw een
U rb an and R u ra l M enn o n ite W om en in
th e H ousew ife an d W ag e E a rn e r Roles
on Self A ctu alizatio n an d A ttitu d e s ,”
M .S., U n iv ersity of K an sas, 1978.
MENNONITE LIFE
Book Reviews
G erner, G eorg G o ttfried , “ D er G ebrauch
d e r H eilig en S c h rift in d e r o b erd eu tsch e n
T a u fe rb e w e g u n g ,”
P h .D ., H eidelberg,
1973.
H all, J e r r y A lan, “ M ennonite A g ric u ltu re
in a T ro p ical E n v iro n m e n t: An A nalysis
of th e D evelopm ent an d P ro d u c tiv ity of
a M id -L atitu d e A g ric u ltu ra l S ystem in
B ritish H o n d u ras (B elize),” P h .D ., C lark,
1973.
H ege, A strid , “ T h e H u tte rite s in th e
U.S.A. : A R elig io u s C o m m u n itarian P eo­
p le ,” P h .D ., U n iv ersite des Sciences
H u m ain es de S tra sb o u rg , 1974.
H ess, E rn e s t M ark, “ A S tu d y of th e I n ­
flu en ce of M en n o n ite Schools on th e ir
S tu d e n ts in th e L a n c a ste r (P e n n sy l­
v an ia) C onference of th e M ennonite
C h u rc h ,” P h .D ., Ohio S tate, 1975.
H o rn b e rg e r, T im o th y R., "D esign, Im p le­
m e n ta tio n . an d E v alu atio n of a C ur­
ricu lu m to C hange A ttitu d e s in S ixthg ra d e S tu d en ts T o w ard th e Old O rder
A m ish ,” P h .D ., U n iv ersity of P e n n sy l­
v an ia. 1976.
H o ste tle r, B eulah S., “ F ra n c o n ia M ennonite
C o n feren ce an d A m erican P ro te s ta n t
M ovem ents, 1840-1940,” P h .D ., U n iv ersity
of P en n sy lv a n ia , 1977.
K n ig h t, Ja m e s A., “ P lu ra lism , B o u n d a ry
M ain ten an ce, an d C u ltu ral P e rsista n c e
am o n g th e A m ish ,” M.A., W ich ita S tate,
1977.
K ra y b ill, D o n ald B.. “ E th n ic S ocialization
in a M en n o n ite H ig h S chool,” P h .D .,
T em ple, 1975.
K ro ek er, P e te r Ja m es. “ C hange an d Con­
tin u ity as I llu s tra te d in th e In tro d u c tio n
of C a ttle in Z a ire ,” P h .D ., U n iv ersity of
K an sas, 1978.
L arso n . Z elle A ndrew s, “ An U n b ro k en W it­
n e s s.” P h .D ., U n iv ersity of H aw aii, 1975.
P ack u ll, W e rn e r O., “ M ysticism a n d th e
E a rly S o u th G erm an -A u strian A n ab ap ­
t is t M ov em en t,” P h .D ., Queens, 1974.
P a e tk a u , H en ry , “ A S tru g g le fo r S u rv iv a l:
T h e R u ssian M en n o nite Im m ig ra n ts in
O n tario , 1924-1939, M.A., U n iv ersity of
W aterlo o , 1977.
P en n er, L lo y d C hester, “ T he M ennonites
on th e W a s h ita R iv er: T h e C u lm in atio n
of F o u r C e n tu ries of M ig ra tio n s,” E d.D .,
O k lah o m a S tate, 1976.
R egier, F re m o n t, “ O w n ersh ip : P a rtic ip a ­
tio n in P la n n in g , A d m in istratio n , and
O p eratio n of a R u ra l D evelopm ent P ro j­
ect, N y an g a, Z a ire ,” P h .D ., U n iv ersity
of W isconsin, 1977.
Reitz, H e rm a n R udolph, “ T he T heological
Im p lica tio n s of th e C ovenant fo r Re­
lig io u s E d u catio n in th e M ennonite
C h u rc h ,” P h .D ., N ew Y ork, 1975.
R unzo, J e a n E llen G oodban. “ C om m unal
D isc ip lin e in th e E a rly A n a b a p tist Com ­
m u n ities of S w itzerlan d , S outh an d Cen­
tr a l G erm any, A u stria an d M oravia, 15251550.” P h .D ., U n iv ersity of M ichigan,
1978.
S aito. Goki, “ An In v e stig a tio n into th e
R e la tio n sh ip betw een th e E a rly E n g lish
G en eral B a p tists an d th e D u tch A n ab ap ­
tis ts ,” P h .D ., S o u th e rn B a p tis t T heo­
lo gical S em in ary , 1974.
S aw atzk y , R odney, “ H isto ry an d Id eo lo g y :
A m erican M en n o n ite Id e n tity D efin itio n
T h ro u g h H is to r y ,” P h .D ., P rin c eto n ,
1978.
S aw atsk y , W a lte r W illiam , “ P rin c e A lex­
a n d e r N. G o litx y n (1773-7844); T s a rist
M in iste r of P ie ty ,” P h .D ., U n iv ersity of
M innesota, 1976.
S chlabach, E rv in A., “ T h e R u le of C h rist
am o n g th e E a rly Sw iss A n a b a p tis ts,” Th.
D., Chicago T heo lo g ical S em inary, 1977.
S chnoor, W illi F rie d ric h , “ D ie rech tlich e
O rg an isatio n d e r relig iö sen T o le ran z in
F rie d ric h s ta d t in d e r Z eit v. 1621 bis
1727,” In a u g u ra l D issertatio n , U n iv e rsitä t
zu K eil, 1976.
S m ith , W ay n e L avelle, “ R ockingham Coun­
ty N o n -resistan c e an d th e F ir s t W orld
W a r ,” M.A., M adison College, 1967.
W ild, G eo ffrey M ilner, “ Com enius, E d u ca­
tio n a n d th e H u tte r ite A n a b a p tis ts,”
M.A., U n iv ersity of W estern A u stralia,
1977.
MARCH, 1979
The Writings of Pilgram Marpeck.
Translated and edited by William
Klassen and Walter Klaassen.
Kitchener and Scottdale: Herald
Press, 1978. 566 pp.
With the publication of this book,
which appears as number two in the
Classics of the Radical Reformation
series, published by Herald Press
under the direction of the Institute
of Mennonite Studies, one can al­
most say that the torch of 16th cen­
tury Anabaptist scholarship in
America has passed from United
States into Canadian hands. The
translator-editors who have worked
at this task for the past ten years
are both Canadians. They brought
linguistic skill, literary ability, and
intense devotion to the completion
of a monumental task.
The major writings as well as the
letter's of Pilgram Marpeck, South
German Anabaptist leader and civil
engineer, have long been known to
the world of scholarship. (The Con­
fession of Faith, 1532; Vermanung,
1542; Testamentserleutterung) Al­
though these works approach in
volume the writings of Menno Si­
mons, they have been available only
to those who could read German.
Those who were not so fortunate
remained dependent upon a few
monographs published in the Men­
nonite Quarterly Review in English,
or upon William Klassen’s doctoral
dissertation on Marpeck, published
by Eerdmans under the title Cove­
nant and Community. Now not only
are Marpeck’s major writings avail­
able in an English translation, but
for the first time also nineteen of
his extant letters. These were earlier
accessible only to those who could
read the German script. It is a trib­
ute to the linguistic skill of the
translators that they worked from
the script of these letters rather
than from copies that had been
transposed into typewritten form.
The value of these letters, as
Klassen and Klaassen indicate, is
not only that they give us an in­
sight into Marpeck’s love for the
church and his passion for unity
within the Anabaptist household of
faith. The letters reveal also the
existence of a group of Anabaptist
churches, “scattered from Alsace to
Moravia—which are distinct from
the Swiss Brethren, the Hutterites,
and the Mennonites of the Nether­
lands and North Germany. This
group was characterized by a profounder commitment to the freedom
of the gospel than that found among
other groups, whose legalistic ten­
dencies and readiness to use the
ban caused much division and acri­
mony.” (pp. 303-4)
The book begins with a brief ac­
count of Marpeck’s early life as a
mining magistrate in the Austrian
Tirol and his later encounter with
the Strasbourg Reformer's Wolfgang
Capito and Martin Bucer, as well as
the Spiritualists, Hans Bunderlin
and Caspar Schwenckfeld, after he
became an Anabaptist and entered
that city’s employ as a civil engi­
neer. Much of this material has been
covered in previous accounts but
Klassen and Klaassen provide sig­
nificant new sidelights. We learn,
for1example, that the office of min­
ing magistrate in Europe goes back
to the 13th century and that in 1477
there were only five mining direc­
tors on the whole continent. Mar­
peck’s position as mining engineer
appears as one of the most demand­
ing and responsible ones in all of the
Austrian Tirol. The authors state
that “he was commissioned to ad­
minister the laws regulating mining
in a given region. Accordingly he
was empowered to lease new mining
strips or pits and to settle legal con­
troversies related to mining. In
addition he was charged with the
responsibility of arbitrating legal
controversies concerning the per27
Book Reviews_______
sonal affairs of the people working
in the mining and smelting loca­
tions, the only exception being crimi­
nal offenses.. .. Not only did Marpeck supervise alherence to the min­
ing code; he was also charged with
the responsibility of collecting the
revenues pertaining to the mining
royalty which went into the royal
treasury and of keeping accurate
records.” (p. 16)
The authors further reveal that
Marpeck went through a period of
vacilation with regard to the re­
quest of Ferdinand I that he should
assist the authorities in ferreting
out Anabaptists among the miners.
At first he declined, then accepted
the request, but at last voluntarily
relinquished his position because he
could no longer comply with this
request, (p. 20) The origins of
Marpeck’s conversion to the Ana­
baptist movement remain shrouded
in mystery but whatever they wer'e,
he never wavered after having made
his commitment. The authors state
that “from the earliest days of his
public work he was committed to
the separation of church and state.
The state could expect him to carry
out his work as a mining engineer
diligently and efficiently. The state,
however, could not dictate in mat­
ters of faith and when it attempted
to do so Marpeck refused to com­
ply with the wishes of the state.”
(p. 23) This became a principle
throughout all of Marpeck’s Ana­
baptist life, whether in Catholic or
Protestant territory, (pp. 23, 33)
Klassen and Klaassen have also
shown that Marpeck did not curtail
his Anabaptist activities in return
for more lenient treatment from the
authorities after his arrival in
Augsburg, as some scholars had
earlier suggested, (p. 40) They cor­
rectly assess Marpeck’s sojourn in
Strasbourg from 1528-1532 as “be­
ing exceedingly important for Mar­
peck. All the major positions with
which he would debate throughout
his years as a leader in the Anabap­
tist movement (1528-1556) were
represented in Strasbourg, and Mar­
peck’s own position was increasingly
more fully developed in those years.”
(p. 35)
The introduction is enhanced with
photos from the Anabaptist Herit­
28
age Collection by Jan Gleysteen
which portray the various localities
where Marpeck labored as they ap­
pear today. A map, attached to the
inside of the back cover shows “the
regions where he lived and minis­
tered.” Contemporary borders have
been added for easier1identification.
The book is well supplied with
indices. These include an index of
subjects and titles, one of persons
and places and a final index of
biblical references.
Most helpful to the reader who
may be dipping into Marpeck’s writ­
ings for the first time are the in­
troductions which precede the trans­
lation of every work as well as all
of the letters. In these the tr'anslator-editors have placed every ma­
jor writing and each letter within
the proper historical context of Mar­
peck’s life as an Anabaptist leader.
The introductions are not intended
as summaries but they do provide
important clues to the main theo­
logical thrusts of these works and
letters. All footnotes to the various
chapters and letters are found at the
back of the book. A far more con­
venient arrangement, in my opinion,
would have been the bottom of every
page, but Klassen and Klaassen are
not to blame for this format. It was
the one chosen by the editors and
publishers on the assumption that
the non-scholarly reader would only
be bored with this technical appa­
ratus on every page, while the
scholar will not mind turning to the
back of the book.
Klassen and Klaassen have trans­
lated the entire Admonition (Vermanung) of 1542 as Marpeck’s
work, even though they acknowl­
edge the fact that large sections of
it were taken from Bekenntnisse
van bey den Sacramenten of 1533,
which was largely the work of Bernhard Rothmann, theologian at
Muenster. By a diligent comparison
of both works in the best available
manuscripts, however, the transla­
tors have been able to identify the
distinct contribution of Marpeck or
his circle to the 1542 edition of the
Vermanung. For the convenience of
the reader these passages have been
placed in italics in the translation.
These passages are so numerous
and extensive that the translators
are fully justified in their inclusion
of the Vermanung, the longest Ana­
baptist document on baptism, in
their translation of the writings of
Marpeck. What puzzles me, however,
is that the Verantwortung is not in­
cluded in the list of the translated
works. Was it found so repetitious
of the main arguments in the Ver­
manung that a decision was made
not to include it, or has further re­
search revealed that the VerantwOr­
tung was not the work of Marpeck
or his circle? Or is the translation
of the Verantwortung contemplated
as the second volume of Marpeck’s
writings? Whatever the answer to
these questions, it would have been
appropriate to state somewhere in
the introduction why this work was
not included in the present volume.
A full digest of Marpeck’s the­
ology is beyond the scope of this
review. Those who will have the
discipline to work through the 566
pages of the book will learn of the
scriptural basis on which Marpeck
repudiated the practice of infant
baptism for the removal of original
sin, the basis on which he argued
with the Magisterial Reformers that
circumcision in the Old Testament
did not pr'ovide a justification for
the practice of infant baptism in the
new, and the basis on which he
argued against the Spiritualists,
that though the sacraments did not
work in an ex opere operato manner,
there was no valid Scriptural basis
for their discontinuation, since
Christ and the apostles had com­
manded them and they were not in­
validated by the deaths of the apos­
tles. The disciplined header will also
learn of Marpeck’s passion for a
faith that was embraced without a
trace of coercion, of his preoccupa­
tion with the humanity of Christ,
and the sharp distinction between
the Old and New Testaments which
grew out of this preoccupation. The
Old Testament is and remains a
testament of promise only, while the
New Testament is one of fulfillment.
In addition the reader will learn of
Marpeck’s passion for the unity of
the church and for a discipline that
does not violate the freedom of the
gospel, nor usurp the work of the
Holy Spirit by concentrating on
leaves (appearances which may be
MENNONITE LIFE
deceiving) rather than concentrat­
ing on fruit (Christian character)
which requires time and patience.
The translators state at the end
of their introduction that Marpeck’s
life spans the first few years of the
Anabaptist movement and the sec­
ond generation of that movement as
well. His contacts were with the
Reformed parties and all stripes of
Anabaptists as well as the Evangel­
ical Spiritualist, Casper Schwenckfeld. “He was engaged in the
major theological struggles of the
Anabaptists for an identity which
could be based upon the Bible and
have a concrete meaning for the
world in which they lived.” (p. 41)
To Marpeck and his circle must go
much of the credit for giving to
Anabaptism an identity that in the
end was neither Catholic nor Prot­
estant. “His own life, lived intensely
at the points which the secular world
and the life of faith intersected,
and the writings which emerged
from that life, are a legacy to Anabaptism and to the whole free
church movement today.”
Perhaps the best safeguard for
contemporary Mennonites against
being blown about by “every wind
of doctrine” which blows in our own
time, is to become deeply rooted in
the Anabaptist tradition out of
which the Mennonite church, in all
its branches, has emerged. The pub­
lication of this book is a worthy
contribution toward that goal and
the whole Christian church owes a
debt of gratitude to the two men
who have made its publication pos­
sible.
Alvin Beachy
C. H. Mike Yarrow. Quaker Experi­
ences in International Concilia­
tion. New Haven: Yale Universi­
ty Press, 1978.
The Quakers are noted for their
long interest and activity on behalf
of peace and justice. Some of their
efforts at conciliation are little
known because of the very nature of
quiet diplomacy. They tend to work
behind the scenes and off-the-record. The work has not often been
carefully described and analysed.
Mike Yarrow has taken three par­
ticular cases and tried to detail the
process carefully and assess the out­
MARCH, 1979
come in each case. He seeks to learn
what might contribute to the knowl­
edge of the conciliation process in
general.
The accounts themselves are not
reports of spectacular success. Yar­
row may indeed play down the con­
tributions made. He certainly tried
to be candid and honest about mis­
takes made and to determine
whether the approaches used would
be applicable in every international
controversy.
The three case histories dealt
with a re : “The struggle over East
and West Germany during the post
World War II period, particularly
during the sixties when the Berlin
Wall was a major symbol of the hos­
tility around the issue of a divided
Germany; The India-Pakistan War
of 1965—a much more contained
event in terms of the time period in­
volved; and the Nigerian Civil War
of 1967-70.
Yarrow begins with an essay on
the background of Quaker1 concili­
ation. The historical survey is im­
portant for persons unfamiliar with
some of the distinctive Quaker be­
liefs, practices, and vocabulary. The
long experience of Quakers contrib­
ute a certain style, perspective, and
attitudinal approach to problems.
They make certain Quakers well pre­
pared for conciliation efforts. Mike
Yarrow points out as well some or­
ganizational philosophy which at
times seemed to hinder the concili­
ation process.
In the closing chapter1 in which
Yarrow reflects on the total task of
conciliation, he raises the questions
about the distinction between con­
ciliation and confrontation. He tends
to conclude that conciliation is only
possible where the parties have some
balance of power. Where the con­
flict takes place between a powerful
oppressor and a relatively powerless
victim, he thinks that the confronta­
tion techniques are more applicable
than conciliation.
One of the major1participants in
two of the cases, Adam Curie, con­
siders confrontation as a subset of
the conciliation process when an im­
balance of power exists. Yarrow
does not seem to be fully aware of
Curie’s systematic analysis of the
various stages of peacemaking
though he uses some of the termin­
ology and makes some distinctions
which Curie defines in his book
Making Peace.
The Quakers might well benefit
from awareness of the work which
James Laue and others have done at
the Community Crisis Intervention
Center (formerly at Washington
University and now at the Universi­
ty of Missouri, St. Louis campus).
Various roles of intervention in con­
flict are identified and strategies
for intervention are proposed along
with indication of when and how
various roles and strategies can best
operate in the peacemaking process.
It is increasingly evident that
some major synthesis is need for
the various efforts being made to
understand the nature of conflicts
and the peacemaking processes. Ma­
jor work done by persons such as
Adam Curie, James Laue, Gene
Sharp. Johan Galtung, John Adams,
and other's needs to be integrated
into a systematic and coherent
whole.
Anatol Rapoport in a foreword to
Yarrow’s book makes a significant
contribution in setting the context
for Yarrow’s research. He gives an
overview of the field of peace sci­
ence research. He notes the function
of value commitments in the re­
search endeavor and calls for greater
interaction between researchers and
activists. He uses the term “action
research” to describe the task which
Yarrow has undertaken in using the
case history approach.
Yarrow’s book is a provocative
one on several accounts: in the
methodoogy of case history writing
as “action research” ; in the attempt
to discern when “conciliation” is the
proper approach to a conflict and
when “confrontation” is the appro­
priate means; in sensitivity to the
place of convictions combined with
serious attempts to translate the
ideals into practical program ; in the
probing to find wher'e and why con­
ciliation efforts in major, difficult
international conflicts succeed or
fa il; and probably others will find
more in the wealth of material and
suggestions given.
Mennonites who are familiar with
the work of the Mennonite Central
Committee on both sides in the
29
Book Reviews_______
Nigerian Civil War and its coopera­
tion with the American Friends
Service Committee in the relief ef­
fort will probably find the case
study of the Nigerian Civil War of
particular interest. The Mennonite
Central Committee work is briefly
noted but not described in any de­
tail.
William Kenney
Rimland, Ingrid, The Wanderers. St.
Louis: Concordia, 1977.
That they survive at all is due to
Sara’s beauty and her willingness to
trade her1honor for the salvation of
her family.
The final section deals with life
in Paraguay, where the family had
immigrated in 1946. It is the story
of Karin, granddaughter of Katya
and daughter of Sara. Her growing
rebellion against the Mennonite way
of life in the Paraguayan Chaco
ultimately leads her to reject it and
immigrate to Canada.
The Wanderers is the story of
three generations of Russian Mennonites who experienced the Civil
War of 1917-20, the famine of 192122, the liquidation of kulaks and the
collectivization between 1928-33,
the purges and exiles of 1936-40,
the brief hiatus of the German occu­
pation of the Ukraine between 194143, the evacuation of the German­
speaking Russian population with
the retreating German army in
1943, and finally immigration to
Paraguay in 1947. It is too much
for one novel to cover, but miracu­
lously it succeeds.
The novel is organized into three
parts, each one bearing the name
of the woman whose story dominnates that period of time. Katya’s
story takes place between 1914 and
1941. As a young girl, Katya ex­
periences the peaceful life in a Rus­
sian Mennonite village. But before
long her world crumbles as she is
raped and her her father is mur­
dered by the anarchist Nestor Razin
(Machno) whose mobs terrorized
the Russian villages during the Civil
War1. Her husband is exiled during
the purges of the 1930’s, and she
endures a famine and a typhus epi­
demic. She gives birth to nine chil­
dren, six of whom die of starvation.
Of the surviving children, Sara,
who was the result of the rape, is
the subject of Book II. In this sec­
tion, which takes place between
1941-45, Katya, her daughter Sara,
and her granddaughter Karin, es­
cape by minutes deportation east­
ward beyond the Ural Mountains
that was the fate of many Mennonites at the beginning of World
War II, but ultimately flee with the
retreating German Army in the
great trek 1,000 miles across Russia
in winter to a defeated Germany.
In its scope and its ability to
capture in a few lines the essence of
the many aspects of the Mennonite
experience in Russia during this
turbulent period, The Wanderers is
quite an achievement. It is not,
however, without flaws. In trying to
“tell the whole thing” with a mini­
mum of characters, Rimland some­
times makes her characters carry
too much freight. The most notable
example of this is Jasch Kovalsky,
the Russian peasant who appears in
each section, changing chameleon­
like to fit time and place. When he
ends up, in the last book, as the
rigid, Mennonite elder in the Para­
guayan Chaco, it is too much to be
believed.
If one is looking for a story of
the triumph of the faithful Mennonites or the endurance of their
theology and faith through their
many trials during this period, the
book will be disappointing. The
Mennonite theology and the theme
of pacifism is given a very ambigu­
ous treatment. Katya’s father, Jo­
hann Klassen is sure of what he be­
lieves and is sorely disappointed
when his sons, under threat of los­
ing their way of life threaten to
turn their backs on their beliefs.
Katya’s husband, Gerhard Wall, is
equally staunch in his Anabaptist
faith and unflinching in his paci­
fism. But his daughter, Sara, be­
comes an avowed Marxist, and his
youngest son, David, becames a su­
per-patriotic German soldier. Even
Katya idolizes the young Ger­
man soldiers who rescue them from
the Soviet terror. Finally, the Men­
nonite way of life in the Paraguayan
Chaco is presented as rigid and
stifling. It is something that needs
to be rejected by the creative and
intelligent Karin.
30
Almost as incredible as the novel
itself, is the story of how it came
to be written. Ingrid Rimland was
only nine years old when she ex­
perienced the Great Trek across
Russia and twelve when the family
immigrated to Paraguay. (Katya is
a fictional portrait of her grand­
mother, and Sara of her mother.)
Until she immigrated to Canada and
to the U.S. at age 30, Ms. Rimland
had no English and only a thirdgrade level of education in German.
So impoverished was her German
that she says that in learhing Eng­
lish she literally acquired language.
(It is not difficult to see in the
frustration of the intellectually
starved Karin, a veiled portrait of
the author.)
In addition, Rimland’s knowledge
of the events that had happened to
her and to her mother and grand­
mother were only fragments either
experienced as a child or told to her
by others. It was not until she was
allowed to do research in the Men­
nonite Historical Library on the
campus of Bethel College, that the
pieces came together and she began
to realize what she had experienced
and that her experiences were part
of a larger pattern. She wrote the
novel, then, not mer'ely as the story
of her family, but as the fictional
representation of the stories of
many others who have had almost
identical experiences.
Above all, The Wanderers is the
story of a people—a people who
survived whether by sheer endur­
ance (Katya), by compromise and
accommodation (Sara), or by re­
jecting the heritage (Karin). It is
in this way that the book should be
read—as a fictional portrait of a
people. Fast moving, colorful, and
dramatic, The Wanderers is a rich
and moving experience.
Elizabeth Yoder
De Geest in het geding. Ed. by I. B.
Horst, A. F. de Jong, D. Visser.
Alphen aan den R ijn : H. D.
Tjeenk Willink, 1978.
Dr. iJ. A. Oosterbaan held posi­
tions both as Professor of Philoso­
phy of Religion and Ethics at the
University of Amsterdam and as
Professor of Christian Doctrine and
Ethics at the Mennonite Seminary
MENNONITE LIFE
in Amsterdam. The book is a col­
lection of twenty articles and es­
says prepared by bis colleagues, stu­
dents, and friends on his rotiremonl
as a tribute to his service.
Oosterbaan’s doctoral dissertation
was on Hegels Pheomenologie des
Geistes in de theologische Kenleer
(Hegel’s Phomenology of the Spirit
in Theological Doctrine.) He had a
longstanding interest in the doc­
trine of the Spirit and that led to
the central theme of the book, The
Debate about the Spirit. He has
contended for the equality of the
Word and the Spirit, not willing to
accept any subordination of the
Spirit to the Word. From his dectrine of the Spirit flow his ecc’esiology, polity, and his views of bap­
tism and the Lord’s Supper.
About half of the contributions
treat topics in a combination of his­
torical theology and church history.
Four are in philosophy, most typi­
cally reflecting Oosterbaan’s inter­
est in Hegel, Kierkegaard, and
Barth as the persons whom he
studied and drew from most fully.
Three deal with biblical and exegetical studies. One or two are hard to
categorize, and probably belong in
missiology and ecumenics which
were also strong interests of Oosterbaan.
Articles by Cornelius J. Dyck on
“Hermeneutics and Discipleship,” by
Irvin B. Horst on “Immanental
Grace in Seminary and Church
Life,” by Walter Klaassen on
“Church Discipline and the Spirit
in Pilgram Marpeck,” and by John
H. Yoder on “ ‘Spirit’ and the Vari­
eties of Reformation Radicalism”
are all in English.
Many of the articles are provoca­
tive and would be valuable to have
in English so they could be avail­
able to a wider reading audience.
As usual, the quality varies and a
couple are quite technical so that
they would have little interest be­
yond a few specialists or outside
the Netherlands.
Missing from the book are some
contributions which might well have
been added. One might be an arti­
cle or essay by Oosterbaan which
would typify his own position about
the Spirit. It might have been a
reprint or an abstract of some of
MARCH, 1979
his earlier writing on the topic.
Another might have been a biblio­
graphic listing of his writings, per­
haps with some annotation.
It may well be that in his retire­
ment Oosterbaan may want to pick
up some of the themes in the book
of tributes and either develop them
further or respond in his own way
to them. It would be surprising, at
least, if his retirement from the
classroom meant the end of his pro­
ductive contribution to the church,
the university, and larger theologi­
cal discourse.
William Keeney
Adolf Ingram Frantz. Water From.
the Well; The Recollections of a
Former Plowboy. Philadelphia and
Ardmore, Penn.: Dorrance & Co.
1978.
Adolf I. Frantz, for thirty years
professor of German languages at
Bucknell University, was born in
1894 to Mennonite Brethren parents
near Hillsboro, Kansas. In this
sprightly written memoir of a long
life, he describes his family origins,
Kansas upbringing, and productive
career as student, pastor, and teach­
er. The problem for both casual and
serious readers is that the book is
brimful of details, so full, occasion­
ally, that it overflows its wellspring.
At least a fourth of the 411-page
book is devoted to blow by blow ac­
counts of European and American
travels, with background and liter­
ary history added. Another prob­
lem is a dizzying abundance of
poems, aphorisms, and extraneous
quotations. Frantz sprinkles his
text with one borrowed passage
after another, from the ancient
Greeks to the modern Romantics.
The most interesting parts of the
book concern his transition from
Mennonite farm boy to student and
professor. One of the few Mennonites of his day to seek higher edu­
cation, Frantz was imbued with an
immigrant son’s desire for intellect­
ual and social betterment. In addi­
tion to attending Yale Divinity
School, where, surprisingly, there
were five other Mennonites in at­
tendance between 1916 and 1920,
his training included literature
studies at Tabor, Berkeley, Stanford,
and Munich. He had an insatiable
lust for the learning and travel that
took him out of Hillsboro, and yet
he returned often enough to teach
briefly at Tabor, to marry Helen
Rogalsky of nearby McPherson
(where he also taught at that col­
lege), and to maintain his Menno­
nite Brethren roots.
The fact that Frantz was Menno­
nite, ethnic, and German in back­
ground caused him few adjustment
problems. World War I delayed his
choice of German as a field of study,
but otherwise created slight per­
sonal anguish. Living in Munich in
1931, he was privileged to see early
Naziism firsthand, an experience
which soured any possible sympathy
for Hitler. In a vintage scene from
World War II, Frantz describes go­
ing to the garden of his Lewisburg,
Pennsylvania, home on the day of
Pearl Harbor, lighting the torch to
a former student’s stray poster of
the Fuehrer, and thus obliterating
the image of a man whose violent
rantings he had heard ten years
earlier.
The middle decades of Frantz’ life
were spent outside Mennonite cir­
cles. After receiving his doctorate
from Yale in 1931, he joined Buck­
nell, then Arizona State. His ties
remained close, however, and much
of the book is devoted to Kansas
locales and to Mennonite friends
and relatives. In portraying his
eighty-plus years, Frantz gently
evokes the untroubled optimism of
the formative period in which he
grew up. The Spanish-American
War gets a good word; the demon­
strators of the 1960s a bad one. A
turn-of-the-century July 4th cele­
bration in Hillsboro, with Governor
Edward Hoch as speaker, is de­
scribed as Norman Rockwell would
have painted it. All in all, the book’s
content and subtitle, “The Recollec­
tions of a Former Plowboy,” put it
in the genre of American success
stories. The emphasis is on the posi­
tive : from the poor son of immi­
grants to the satisfying life of
teacher, scholar, husband, and
churchman.
Frantz is currently retired in
Shatter, California. He holds joint
membership in Mennonite Brethren
and Baptist churches.
Allan Teichroew
31