Although I did not grow up Anabaptist, I am a confessed sympathizer. When I was a boy, I did want to be a Baptist, but not Ana- (mostly because I had never met one). My desire was to become a Baptist of the Southern variety. I had no idea what being a Southern Baptist meant, other than this: my Baptist friend attended a church that had "ice cream socials." Meanwhile my church (of a non-denomination that will remain nameless) did nothing of the sort, not because it had anything against ice cream, but because (I imagine) ice cream socials might lead to "the social gospel," which, being (in)tense fundamentalists, we wanted no part of. That gives you an idea of my own background (and my ongoing need for counseling). Anyway, it also suggests the kinds of problems all movements or denominations face over time, including Anabaptists: The original conditions in which the movement arose change to new conditions, the original problems to which the movement addressed itself either are solved or are eclipsed by greater problems, the original errors against which the movement reacted give way or disappear, leaving the movement pushing against something which no longer exists. As a result, the movement becomes known for odd distinctives, superficial uniquenesses, or esoteric (but firmly held) positions on the burning issues of yesteryear. In short, a once-august movement is seen by others (and maybe itself) as being about ice cream socials (or lack thereof). One might conclude from this analysis that these entities formerly known as movements and now known as denominations should just go away or shut down or shut up. But that is not the case, in my opinion. Because most if not all of these entities have either accidentally or on purpose or by the grace of God or surely all three developed wonderful treasures too . . . spiritual treasures of insights and practices and forms of community and perspectives on mission which, were they to go extinct, would be a loss no less tragic than any biological extinction. I truly believe this: that each heritage, including and especially the Anabaptist heritage, has precious treasures that it is often unaware of. While it is proud of distinctives X, Y, and Z; and while it is zealously defending positions Q, R, and S; its real treasures turn out to be F, G, and H, characteristics it hardly knows about itself. So here I am, a friendly outsider who would now much rather be Ana- than Southern Baptist any day (with or without ice cream, no offense to Southern Baptists intended). Perhaps I am (accidentally but surely by the grace of God) well placed to encourage my Anabaptist friends to figure out what F, G, and H are, especially in light of the peculiar times we are in and the peculiar history of the Anabaptist tribe. As well, because I have been so kindly treated by my Anabaptist sisters and brothers, and because they have helped me see their treasures, perhaps I am well-placed to invite other non-Anabaptists to enjoy the same hospitality I have enjoyed in the house of the Radical Reformation, and to savor, with me, the unique treasures found there. This book presents many of these treasures, surprising treasures to people who have only an "ice cream social" understanding of Anabaptists. For example, a lot of people will be surprised to find Anabaptists reflecting on Gadamer and Ricouer. But they shouldn’t be too surprised. True, the Radical Reformation has all along been united by a gospel ethic rather than a systematic theology, which has helped keep them less visible in intellectual and theological circles than, say, Presbyterians. But their emphasis on gospel ethic often produces in them a largeness of heart and a stability of mind which make them less nervous in the presence of new ideas than many other Protestants (especially folk of a fundamentalist turn). So, Gadamer and Ricouer fit after all. Similarly, the Anabaptist emphasis on a gospel ethic naturally leads to a special sensitivity regarding the power issues inherent in preaching. This sensitivity creates a natural but to some, surprising, synergy between Anabaptists and, say, feminists thinkers or postcolonial theologians (who pick up themes earlier addressed as part of liberation theology). It also inspires a special concern for integrity regarding rhetorical coercion or manipulation. This rhetorical nonviolence would revolutionize many combative Christian communities (how’s that for an oxymoron) that sanctify verbal pugilism. The house of the Radical Reformation is a natural place for these sensitivities to season and find solid expression. For these reasons and more, I’m honored to encourage both not-yet-Anabaptists and Anabaptists to value this book because Anabaptists know things that all of us need as we slide or run or crawl or are dragged into the postmodern world. While virtually all the rest of the Protestant traditions in the United States, for example, have been baptized with either Republican or Democratic waters, Anabaptists have understood that Jesus’ not-of-this-world kingdom is active and alive in this world. This is why they have understood following Jesus as a way of life that looks on nationalism and its politics from a higher perspective. In our post-world (postmodern, post-Christendom, post-9/11, and so forth, and so forth), this higher perspective must become contagious, or we’re all in a lot of trouble. So I hope and pray that this book will succeed and Anabaptist preaching will continue to improve. I hope this will happen so that Anabaptists will be strengthened in their mission and so that the rest of the Christian community will hear more and more about what Anabaptists are thinking and saying—about discipleship, about community, about the land, about peace, about mission, about the gospel. May God give the Anabaptists grace to speak wisely and well, and may God give all of us ears to listen. —Brian McLaren, Laurel, Maryland, is a pastor and speaker as well as author of A New Kind of Christian, Finding Faith, The Church on the Other Side, and more. Anabaptist Preaching orders:
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