A Pilgrimage Of Faith, J.B. Toews, 1993

Bible schol- ars-who held a pro-war position were simply inconsistent with the teachings and life of Jesus. The Mennonite Brethren understanding of two kingdoms did not require a rigid sociological isolation from the rest of the world. It did not mean separation from people or groups of people of other cultures or religious persuasions. Being part of the Kingdom of God meant to live in the world and relate to its people. The prayer of Jesus in John 17:15-18 was 73 A PILGRIMAGE OF FATTH an assignment to relate to the people of the world with a deep sense of mission: "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil one . . . as thou hast sent me into the world, even so I also send them into the world." They were in the world for a purpose. This understanding had two key effects on the Mennonite Brethren. First, its high sense of purpose fired them with enthusiasm for winning the unredeemed and made them a missionary movement. Second, it heightened their fear of carnal influences and, like the early Anabaptists whom they sought to emulate, resulted in the stria discipline of erring members. A MATTER OF LIFESTYLE Recent generations of Mennonite Brethren have frequently re ferred to the lifestyle restrictions of early conference decisions and church covenants as harsh legalism. They recall tight boundaries that regimented individual behavior and forced conformity to a narrow ethnic lifestyle. Legalism was not what the early Mennonite Brethren intended, Their concern was the kind of righteousness suggested in 1 Peter 2:9-10: But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that we should show forth the praises of him who hath called you out of darkness into his marvelous light; which in time passed were not a people but are now the people of God: which had not obtained mercy, but now have obtained mercy. To follow Jesus meant to subdue the desires of the flesh. Believers were in a constant struggle between the two worlds-the spirit and the flesh-as suggested in Romans 7 and 1 Corinthians 3. 19 Mennonite Brethren placed strong empha- sis on Paul's statement to the Galatians: "they that are Christ's have crucified the flesh with the affections and lusts* If we 74 IN THE WORLD BUT NOT OF THE WORLD live in the Spirit let us also walk in the Spirit" (Gal. 5:24-25).20 Life in the Spirit demanded self-crucifixion in response to Christ's sacrifice (Gal. 2:20). Pride, complacency and carnal self-satisfaction had no place