2019/08/30

The Amish Struggle With Modernity: Donald B. Kraybill, Marc Alan Olshan: Amazon.com.au: Amazon US



The Amish Struggle With Modernity: Donald B. Kraybill, Marc Alan Olshan: Amazon.com.au: Amazon US

The Amish Struggle With ModernityPaperback – 1 Sep 1994
by Donald B. Kraybill (Editor), Marc Alan Olshan (Editor)
4 out of 5 stars 2 reviews from Amazon.com

Throughout their history, the Amish communities of North America have tried to remain separate from the currents of progress that swirl in the larger society. The authors and others argue that although the nation’s nearly 140,000 Amish continue to resist the influence of worldly institutions, the communities have nonetheless acquiesced to modernity in significant ways. Such change has not been easy and The Amish Struggle with Modernity examines on a national scale dilemmas that arise when a people devoted to plain living face the complexities of modern life.


Review

Choice"

"This is certainly the best academic introduction to contemporary Amish Culture yet published. But it is also more than that--modernity comes under as much scrutiny as do the Amish. Rejecting all nostalgic approaches...the editors argue for a hardheaded appraisal of the Amish's ongoing 'warfare' against modernity--a warfare that is similar to the less intense resistances numerous other groups have also raised against the modern world."-- "Choice"

About the Author

DONALD B. KRAYBILL is Professor of Sociology at Elizabethtown College, Director of the Young Center for the Study of Anabaptist and Pietist Groups, and author of The Amish and the State (1993), Old Order Amish (1993), and The Riddle of Amish Culture (1989). MARC A. OLSON is Professor of Sociology at Alfred University and author of numerous articles on the Old Order Amish.
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Paperback
$44.627 New from $39.21
Paperback: 304 pages
Publisher: Univ Pr of New England; New edition (1 September 1994)


Most helpful customer reviews on Amazon.com
Amazon.com: 4.0 out of 5 stars 2 reviews

So. Cal Resident
4.0 out of 5 starsworth the reading31 May 2010 - Published on Amazon.com
Verified Purchase

this is a great overview of the subject. good background and history. an easy read


S. Swallow
4.0 out of 5 starsA great look at a fascinating group26 July 2001 - Published on Amazon.com


This fascinating text was written to explore various facets of Amish culture and how these help and/or hinder the existence of this group of the modern world. There are two main authors, Kraybill and Olshan, however this book is a collection of essays about different topics. These articles are carefully organized to build the reader a base of Amish culture and then introduce some of the major conflicts within their society. It is concluded by theoretical pieces summarizing the effects of the issues already explored. Although this book is comprised of separate works, it is clear that three basic questions are approached in the course of reading the collection. 

The first question is dealing with the what and the why. It discusses the premises and doctrines of Amish religion and why the people hold these beliefs. The most basic core of the belief structure is simply the Bible and their practices all stem from their interpretation of that. The book delves into those interpretations with such items as the appropriate usage of telephones, the dangers of pneumatic tires, and sources of approved energy. 

The second aspect dealt with in depth is the outside world's reaction to them. Once again we get a vast array of information from the tourist who reserves a special Amish cooked meal to the feminist who critiques the submission of Amish women. More importantly the unfair stigmas we put on these people are brought out into the open, even the most seemingly harmless are questioned. 

Finally, as the title tells, the struggle is related in the best detail possible without getting overly exhaustive and without being Amish oneself. The struggles entailed in the life of the Amish are due to the pressures of living within a "progressive" nation. Amish have been forced to recreate boundaries in practices when the education, economic security and organization of their commune are threatened by modernity.
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메노파 - 위키백과, 우리 모두의 백과사전

메노파 - 위키백과, 우리 모두의 백과사전



메노파
위키백과, 우리 모두의 백과사전.
(메노나이트에서 넘어옴)
둘러보기로 가기검색하러 가기

기독교


메노 시몬스

메노파(Mennonites) 혹은 메노나이트는 기독교에서, 종교 개혁 시기에 등장한 개신교 교단으로 유아세례를 인정하지 않는 재세례파의 일파다. 메노파란 메노 시몬스의 신학을 따르는 자들이라는 뜻이다.


목차

1역사
1.1메노 시몬스
1.2해외에서의 정착
1.3대한민국에서의 활동과 소개
2주요 교리
3각주
4외부 링크

역사[편집]

메노파 신앙의 역사는 16세기 종교개혁당시에 성경의 가르침에 근거한 보다 근원적(Radical)개혁을 요청했던 그룹에서 시작되었다. 이들은 성경이 증언하는 세례의 참 의미가 당시의 유아세례에 있지 않음을 분명히 말하고, 이미 유아세례를 받은 성인 크리스천으로서 진지한 신앙고백과 함께 신자의 세례(Believers' baptism)를 서로에게 주었기 때문에 아나뱁티스트(재세례파)라고 불리게 되었다. "메노파"라는 이름은 박해로 인해 재세례파 운동이 사라질 위기에 처해있을 때, 재세례파 리더로 활동했던 네덜란드의 가톨릭 사제였던 메노 시몬스(Menno Simons)의 이름에서 비롯되었다.

현재 메노파 교회는 미주, 아프리카, 유럽, 아시아에 분포하고 있다.

1920년 이후로 메노파 교회는 자체 메노파 구호단체를 결성하였고 여러 곳에 자원봉사자, 선교사를 파송하고 있다.

16세기의 초기 메노파들은 스위스, 독일, 네덜란드를 중심으로 활동하였으나, 박해로 말미암아 프러시아, 러시아, 미국, 캐나다로 이주하였다. 신앙의 자유를 보장받을 수 있는 미국과 캐나다에 정착한 후, 신자들의 교회 운동의 중추적인 역할을 감당하며, 많은 교단에 영향을 끼치게 되었다. 재세례파 운동은 퀘이커, 역사적 평화교회에 직접적인 영향을 주었으며, 간접적으로는 침례교, 청교도 운동, 감리교 운동에 영향을 끼치기도 했다. 우리들이 알고 있는 부르더호프 공동체, 레바플레이스 공동체는 아나뱁티스트 공동체로서 전 세계 공동체와 교회 리더들에게 지대한 영향을 끼치고 있다. (<<아나뱁티스트 역사>> 코넬리우스 딕 지음, 대장간 출판.)

한국에는 1953년부터 1971년까지 대구 경산 지역에 메노파 직업중고등학교를 설립하여 전쟁 고아들을 대상으로 교육을 실시하였고, 전쟁 미망인 프로그램, 물자 원조 프로그램 등을 행하였다. 1990년대부터 메노파 선교부에서 선교사들이 파송되어 현재에 이르고 있으며, 춘천에 한국 아나뱁티스트 센터(Korea Anabaptist Center www.kac.or.kr)와 경기도 덕소에 한국 평화교육 훈련원(www.kopi.or.kr), 그리고 교회의 네트워크로서 한국 아나뱁티스트 펠로우십 (Korea Anabaptist Fellowship, www.wkaf.net)이 있고 한국메노나이트교회연합으로 교단이 형성되어 운영되고 있다.

메노 시몬스[편집]

메노파 교회의 시작은 1525년 1월 21일, 신자의 세례 (believer's baptism)가 시행된 16세기 재세례신앙운동에 그 연원을 두고 있다. 메노파라는 이름은 네덜란드 로마 가톨릭 교회사제로 사목했던 메노 시몬스(Menno Simons, 1496~1561)에게서 비롯되었다. 그는 로마 가톨릭 교회 사제였지만, 종교개혁에 가담하여 재세례신앙운동의 교리를 유아세례 불인정, 개인의 종교의 자유 인정 등으로 정리하였다. 또한 신약성서를 문자적으로 해석하여 폭력에 반대하는 비폭력주의를 주장하였다. 하지만 재세례신앙운동은 1600년까지 1만명의 순교자를 낼 정도로 탄압을 받았기 때문에, 재세례신앙운동에 뿌리를 두고 있는 메노파도 탄압받았다.

해외에서의 정착[편집]

그래서 일부 유럽의 메노파 신자들은 미국으로 이민가거나, 러시아의 농업 발전을 위해 정책적으로 메노파의 종교의 자유를 존중하기로 했던 예카테리나 대제가 다스리는 제정 러시아에 정착하였다. 이들 중 미국에 이주한 이들은 독일어 방언이라는 그들의 문화를 갖고 있다. 미국 독립전쟁제1차 세계대전당시 기독교 평화주의자들인 메노파들은 무기사용을 곧 살생을 거부하는 양심적 병역거부로 인해 갈등을 겪기도 했다. 미국의 진보지식인인 하워드 진에 의하면 제1차 세계대전당시 메노파와 러시아 정교회내 평화주의교회인 두호보르파등의 비폭력주의를 주장하는 기독교인들은 감옥에 갇히는 탄압을 받았다. 현재는 대체복무제를 통해 양심적 병역거부를 허용 받고 있다.

대한민국에서의 활동과 소개[편집]

한국에서는 한국아나뱁티스트 센터가 설립되어 2001년 이후 활동해오고 있으며, 2010년 한국 아나뱁티스트 펠로우십(3대 대표 남상욱)이 형성되어 교제를 진행해오고 있다. 메노파에 대한 신학과 역사에 대한 책은 KAP와 대장간출판사에서 출간하고 있다. 도서출판 대장간에서 《아나뱁티스트 성서해석학》,《아나뱁티스트역사》, 《이것이 아나뱁티스트다》등과 오십여 권의 메노파의 평화신학, 교회론, 공동체 등을 소개하고 있다. 또한 메노파 평화신학자이며 윤리학자인 존 하워드 요더의 총서가 11권 소개되었다. KAP에서 존 하워드 요더(John Howard Yoder)가 쓴 《제자도, 그리스도인의 정치적 책임: (Discipleship as Political Responsibility)》외에 많은 책들이 출간되었고 ,《예수의 정치학》(The Politics of Jesus , IVP)가 한국어로 번역되어 메노파의 신학사상이 소개되었다. 2016년 2월에 한국메노나이트교회연합(Mennonite Church South Korea)가 교단(대표 김성우)으로 발족하였고, 논산의 평화누림메노나이트교회, 제주의 하늘가족메노나이트교회, 진해 주빌리메노나이트교회, 춘천 메노나이트예수마음교회가 속해있다. 이밖에 아나뱁티스트 교회로는 춘천의 예수촌교회가 있다.

한국전쟁 중인 1952년부터 1971년까지 부산, 대구 등의 영남지역에서 무료 직업학교 운영 등의 구호활동을 한 바 있다. 1954년부터 2년간 대구부산에서 메노파 교회 봉사활동을 했던 아담 유어트(Adam Ewert)가 1954년 당시의 대구의 생활상을 찍은 컬러 사진 120점을 공개하기도 했다.[1][2]

주요 교리[편집]

  • 국가종교의 분리 - 국가와 종교는 별도의 영역에 존재하며, 국가와 종교의 관계에서 상호적인 영향이 최소화 되지 않으면 종교의 순수성이 오염되고, 종교정치의 도구가 되는 상황이 발생하며, 세속의 국가는 예수 그리스도의 뜻을 온전히 따르는 것이 가능하지 않다고 봄.

  • 세례는 자기 선택 능력이 있는 사람에게만 시행(모든 재세례파의 공통적 사항)- 본인의 신앙고백이 없는 유아세례는 유효한 세례가 될 수 없다고 봄. (유아세례 대신에 부모가 아이에게 그리스도의 정신아래에서 성장할 수 있게 하겠다고 맹세하는 헌아식을 시행)

  • 신앙은 주변적 상황에 의한 것이 아닌 철저히 자발적인 선택에 의해 예수 그리스도의 가르침을 따르는 것이 되어야 함을 강조

  • 평신도들이 돌아가면서 메노파 목사로 목회하는 교회정치를 통한 전신자제사장설 실천 - 별도의 목회자를 두는 교회도 목회자를 신의 '사자(使者)'가 아니라 올바른 신앙 생활을 위한 '도우미' 그리고 교회 회중의 집단적 리더십을 북돋고 조율하는 사람으로 인식하며, 리더십을 교회 내 전 신도에게 고루 두려고 노력한다. (목회자와 평신도의 수평 관계) 기독교 초대 교회는 목회자 없이 집사(deacon)들이 주축이된 평신도 교회였다는 것과 관련이 있다. 그러나 현재는 세계 대부분 메노파 교회에는 목회자가 있음.
  • 모든 그리스도인평화를 위해서 일하도록 부름을 받았다는 평화주의 - 문화, 종교를 초월한 분쟁 조정, 구제 활동을 벌임 메노나이트 중앙협의회 MCC

  • '제자도'의 강조 : 그리스도인의 삶은 예수를 하나님의 아들, 그리스도등으로 믿는 신앙의 대상으로 하는 것만으로는 부족하며, 자발적으로 예수 그리스도의 가르침을 따르려는 자세가 동반되어야 함을 강조.
  • 병역을 사회봉사로 대체하는 종교적인 성격의 양심적 병역거부 실천 - 다만 이 실천도 교회내 압력에 의해서가 아니라 철저히 자발적이어야 함.

평화, 정의, 단순한 삶, 공동체, 봉사와 섬김, 그리고 상호원조의 강조

Mennonite Central Committee - Wikipedia

Mennonite Central Committee - Wikipedia


Mennonite Central Committee

From Wikipedia, the free encyclopedia

Mennonite Central Committee
Logo of the Mennonite Central Committee
AbbreviationMCC
FormationSeptember 27, 1920
23-6002702 (USA)
Registration no.107690877RR0001 (Can.)
Legal statusNon-profit charity
PurposeRelief, service, peace
HeadquartersAkron, Pennsylvania, US
Winnipeg, Manitoba, Canada
Revenue (2014)
US$30,562,776 (US)[1]
CA$23,369,034
(Can.)[2]
Websitewww.mcc.org
Mennonite Central Committee (MCC) is a relief, service, and peace agency representing fifteen MennoniteBrethren in Christ and Amish bodies in North America. The U.S. headquarters are in Akron, Pennsylvania, the Canadian in Winnipeg, Manitoba.

History[edit]


Mennonite Civilian Public Serviceworker Harry Lantz distributes rat poison for typhus control in Gulfport, Mississippi.
Founded in Chicago, Illinois, MCC held its first meeting on September 27, 1920.[3] Its original goal was to provide food for Mennonites starving in Ukraine. MCC soon realized that it could not help only their Mennonite brothers and sisters and began to help anyone in need. MCC (Canada) was founded in 1963.
The initial work of MCC focused on:[4]
1920–1925: famine relief work in Ukraine.
1925–1930: inactive
1930–1937: colonization of Russian Mennonite and Bruderhof refugees[5] in Paraguay and Brazil.[6]
1939–present: relief work; initially in Poland, then (1940) England and France.
1941–1947: administration of Civilian Public Service (CPS) as part of National Service Board for Religious Objectors.
1950s: administration of 1-W service, the replacement of CPS, for draftees classified as conscientious objectors.

Famine in Ukraine[edit]

Mennonites of Molotschna sent a commission to North America in the summer of 1920 to alert American Mennonites of the dire conditions of war-torn Ukraine. Their plight succeeded in uniting various branches of Mennonites to form Mennonite Central Committee in an effort to aid these Russian Mennonites. P. C. Hiebert of the Mennonite Brethren Church initially chaired the organization, with secretary Levi Mumaw of the (Old) Mennonite Church and attorney Maxwell Kratz of the General Conference Mennonite Church. Other Mennonite conferences joined later.
The new organization planned to provide aid to Ukraine via existing Mennonite relief work in Istanbul. The Istanbul group, mainly Goshen College graduates, produced three volunteers, who at great risk entered Ukraine during the ongoing Russian Civil War. They arrived in the Mennonite village of Halbstadt just as General Wrangel of the White Armywas retreating. Two of the volunteers withdrew with the Wrangel army, while Clayton Kratz, who remained in Halbstadt (Molotschna) as the Red Army overran the village, was never heard from again.
A year passed before official permission was received from the Soviet government to do relief work among the villages of Ukraine. Kitchens provided 25,000 people a day with rations over a period of three years beginning in 1922, with a peak of 40,000 servings during August of that year. Fifty Fordson tractor and plow combinations were sent to Mennonite villages to replace horses that had been stolen and confiscated during the war. This relief effort cost $1.2 million.[7]

Voluntary service[edit]

As Civilian Public Service started to wind down in 1946, MCC began exploring a peacetime service program that would continue the types of projects performed by CPS. The new program, Voluntary Service, had several aims.[8] It would provide young people with a way to voluntarily perform Christian service for up to a year as a means of testifying more widely to the gospel and its way of love and nonresistance. Projects were to help alleviate human need in a culturally sensitive manner. 
The program would operate as an internship in Christian service, developing the workers' service motivation, witness and religious conviction. It would provide Mennonite young people with an opportunity to express appreciation for the material blessings, religious and other national liberties and to contribute to the well-being of the nation. Finally, it was hoped that some individuals would decide to devote their careers to full-time ministry or missionary service.
The first Voluntary Service unit started during the summer of 1946 in association with the CPS unit at Gulfport, Mississippi .

Activities[edit]


Akron, Pennsylvania, headquarters, August 1982.
MCC was an early proponent of fair trade through its Ten Thousand Villages program.[9]
Funds for MCC's worldwide relief and service projects are raised through independent Mennonite relief sales. Around 45 sales are held throughout the United States and Canada, raising US$5 million annually.[10] Many of these sales feature quilts handmade by Mennonite and Amish volunteersauctions, artwork, crafted woodwork, homemade foods, antiques, crafts, plants, children's activities, and musical programs. Most of the goods and labor are donated, and 78.2% of the funds raised go directly into the field.
MCC focuses its development efforts in areas such as health, education, peace and justice, and fair trade. It responds to disaster situations, as well as focusing its efforts on the longer-term issues of economic and social policy.
MCC maintains offices in both Washington, D.C.,[11] and Ottawa[12] to advocate to the American and Canadian federal governments, respectively. MCC also has an international advocacy office at the United Nations in New York City.[13] As of 2015, Ewuare Osayande served as the group's Anti-Oppression Coordinator.[14]

Peacemaking[edit]

MCC also takes an active role in advocating for peace both in North America and around the world, seeking "to be a witness against forces that contribute to poverty, injustice and violence."[15] In North America, MCC established the Mennonite Conciliation Service (MCS) in 1979 to encourage Mennonites and others to actively pursue peaceful resolution of conflicts. MCS was a pioneer in the burgeoning field of conflict resolution in the 1980s and director Ronald S. Kraybill led early mediation workshops in Northern Ireland which eventually led to the establishment of the Northern Ireland Mediation Network. John Paul Lederach took over MCS in 1989 when Kraybill moved on to South Africa, and in the years following, MCC moved active peace building into the forefront of its work abroad.
Responding in part to the establishment of active Mennonite-led peace centers that had emerged in the 80s and 90s, such as the Conflict Transformation Program at Eastern Mennonite University, the Lombard Mennonite Peace Center in Lombard, Illinois, a group of peace builders at Fresno Pacific University, the Peace and Justice Network of the Mennonite Church and other activities, MCS was discontinued in 2004. But the Peace Office of MCC continues to advocate peace interests broadly in the US and in MCC programming abroad. Internationally, MCC partners with local organizations to reduce violence in the aftermath of conflict or war.
Perhaps one of MCC's more controversial activities is in advocating military exemption or alternative service for conscientious objectors in times of war. MCC runs a "conscientious objector registry" in Canada, taking statements from Canadians in the hope that they will be recognized by the Canadian government should the government restart drafting citizens into the military.

Affiliated organizations[edit]

See also[edit]

Notes[edit]


  1. ^ Mennonite Central Committee U.S. and Subsidiaries Years Ended March 31, 2014 and 2013
  2. ^ Financial Statements of Mennonite Church Canada, Year ended March 31, 2014
  3. ^ Gingerich p. 16.
  4. ^ Gingerich p. 17.
  5. ^ "Why I Keep Talking About…Alternativity, the Bruderhof, and Church of All Nations". Proximity. October 23, 2017. Retrieved October 24, 2017.
  6. ^ "Bruderhof Communities - GAMEO". gameo.org. Retrieved November 8, 2017.
  7. ^ Smith, p. 320.
  8. ^ MCC Headquarters Letter, No. 90, November 1946 as quoted by Haury pp. 13-14.
  9. ^ Ebeling, Ashlea (August 20, 2009). "Ten Thousand Villages Grows With Fair Trade". Forbes. Retrieved December 20, 2016.
  10. ^ jamesstuckeyweber (March 17, 2014). "Annual report 2015: Growing together in Christ".
  11. ^ jamesstuckeyweber (April 17, 2014). "Washington Office".
  12. ^ jamesstuckeyweber (April 17, 2014). "Ottawa Office".
  13. ^ jamesstuckeyweber (March 19, 2014). "MCC United Nations Office". Mennonite Central Committee U.S. Retrieved December 14, 2018.
  14. ^ Herholz, Quinci. "BLACK AND WHITE MENNONITES IN ST. LOUIS WORK TOGETHER FOR RACIAL JUSTICE" (April 14, 2015). St. Louis Post-Disbatch. Retrieved September 19, 2015.
  15. ^ Integrating peacemaking into relief, development and service Archived March 21, 2006, at the Wayback Machine
  16. ^ "Home". canadianbic.ca.

References[edit]

  • Gingerich, Melvin (1949), Service for Peace, A History of Mennonite Civilian Public Service, Mennonite Central Committee.
  • Haury, David A. (1979), The Quiet Demonstration: The Mennonite Mission in Gulfport, Mississippi, Faith and Life Press.
  • Smith, C. Henry (1981). Smith's Story of the Mennonites. Revised and expanded by Cornelius Krahn. Newton, Kansas: Faith and Life Press. pp. 316–320. ISBN 0-87303-069-9.

External links[edit]


Official website
Mennonite Central Committee in Global Anabaptist Mennonite Encyclopedia Online

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