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VRIJE UNIVERSITEIT Praying Like the Catholics? Enriching Canadian Mennonite Brethren Spirituality through Spiritual Direction, Lectio Divina, and the Taizé Community ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad Doctor aan de Vrije Universiteit Amsterdam, op gezag van de rector magnificus prof.dr. V. Subramaniam, in het openbaar te verdedigen ten overstaan van de promotiecommissie van de Faculteit der Godgeleerdheid op dinsdag 5 september 2017 om 13.45 uur in de aula van de universiteit, De Boelelaan 1105 door Andrew Ernest Dyck geboren te Chilliwack, Canada i i promotoren: prof.dr. P.J.J. van Geest prof.dr. I. Noble copromotor: dr. I. Randall This dissertation research was completed in co-operation with the International Baptist Theological Study Centre, a collaborative partner of the Faculty of Theology at VU Amsterdam. ii i Copyright © 2017 by Andrew E. Dyck All Rights Reserved iv [Make] every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all. But each of us was given grace according to the measure of Christ’s gift. (Ephesians 4:3–7 NRSV) v Abstract Praying Like the Catholics? Enriching Canadian Mennonite Brethren Spirituality through Spiritual Direction, Lectio Divina, and the Taizé Community In this dissertation, I address the question of how one group of Protestant evangelicals— Mennonite Brethren in Canada—can draw organically on spiritual practices coming from other Christian traditions. This question is significant in light of the discussions among North American evangelicals about the appropriateness of adopting spiritual disciplines from Christians—such as Catholics—whom Protestants have at times viewed with criticism and suspicion. Seeking an enriched spiritual life, some Mennonite Brethren have learned the previously unfamiliar practices of spiritual direction, lectio divina, and Taizé singing, while other Mennonite Brethren have criticized this development. In keeping with the academic discipline of Christian spirituality, I employ an interdisciplinary methodology consisting of a comparative inter-textual analysis based on a close reading of texts describing experiences and practices that Christians associate with their life with God. Drawing on historical and contemporary resources, I provide a critical historical survey of Mennonite Brethren life. That survey—unique to this study—shows that conversion, scripture reading, and singing have been central features of Mennonite Brethren spirituality, even as the experiences, practices, and theological understandings associated with these three continually developed after the denomination’s founding in 1860. I go on to examine founding and contemporary expressions of spiritual life within the Ignatian tradition, the Benedictine tradition, and the Taizé Christian Community because these are like roots for the spiritual direction, lectio divina, and Taizé singing being practiced by some Mennonite Brethren. In light of the ways that these practices and their sources have influenced Mennonite Brethren, I consider how these three practices can be organically appropriated, so that Mennonite Brethren can honour and live faithfully to their historical past—as the other three Christian traditions and communities do—while also remaining open to new possibilities for living richly in the life of the Spirit. It is my contention that this investigation can help Christian groups engage with each other’s diverse practices and traditions in ways that will foster unity within the Body of Christ. v i Samenvatting Bidden zoals katholieken? De verrijking van de spiritualiteit van de mennonitische broedergemeenschappen in Canada door geestelijke begeleiding, Lectio Divina, en de gemeenschap van Taizé In deze dissertatie richt ik mij op de vraag hoe een protestantse groep evangelicalen – de Mennonitische Broedergemeenschappen in Canada — zich op een natuurlijke wijze kunnen laven aan geestelijke praktijken die afkomstig zijn uit andere christelijke tradities. Deze vraag is van belang in het licht van de discussies onder Noord Amerikaanse evangelicalen over de gepastheid van het aannemen van geestelijke praktijken van christenen, zoals katholieken, die door protestanten bij tijd en wijle kritisch en met achterdocht werden bejegend. Een verrijkt geestelijk leven nastrevend, hebben sommige Mennonitische Broedergemeenschappen zich bepaalde praktijken van geestelijke begeleiding, de lectio divina en de zangpraktijk van Taizé eigen gemaakt – praktijken waarmee zij vroeger niet vertrouwd waren – terwijl andere Mennonitische Broedergemeenschappen deze ontwikkeling hebben bekritiseerd. In overeenstemming met de uitgangspunten van de academische discipline van de christelijke spiritualiteitsstudie, gebruik ik een interdisciplinaire methodologie die bestaat uit een vergelijkende intertextuele analyse, waaraan de methode van de close reading van bepaalde teksten ten grondslag ligt. In de gekozen teksten zijn ervaringen en praktijken tot uitdrukking gebracht, die christenen in verband brengen met hun leven met God. Mij baserend op historische en contemporaine bronnen, geef ik eerst een kritisch-historisch overzicht van het leven van de Mennonitische Broedergemeenschappen. Dit overzicht – dat nog niet eerder is gegeven — toont dat bekering, schriftlezing, en zingen tot de zwaartepunten behoren in de spiritualiteit van de Mennonitische Broedergemeenschappen, zoals ook de ervaringen, praktijken en theologische inzichten die met deze drie zwaartepunten geassocieerd werden, zich geleidelijk ontwikkelden na de stichting van de denominatie in 1860. Vervolgens onderzoek ik de vertrekpunten en de eigentijdse uitdrukkingen van het geestelijk leven binnen de Ignatiaanse traditie, de benedictijnse traditie en binnen de christelijke gemeenschap van Taizé omdat deze fundamenteel zijn geweest voor de geestelijke begeleiding, lectio divina en het zingen van de liederen van Taizé zoals dit in vi i praktijk is gebracht door sommige groepen van Mennonitische Broedergemeenschappen. Er van uitgaande dat deze praktijken en hun bronnen de Mennonitische Broedergemeenschappen hebben beïnvloed, bezie ik hoe men zich deze praktijken heel natuurlijk kan toe-eigenen, en wel op een wijze dat de Mennonitische Broedergemeenschappen enerzijds hun verleden kunnen eren en hierin in hun leven trouw aan kunnen zijn maar anderzijds – zoals in de andere drie voornoemde christelijke tradities het geval is - open blijven staan voor nieuwe mogelijkheden om in overvloed te kunnen leven in het leven van de Heilige Geest. Ik ben ervan overtuigd dat dit onderzoek christelijke gemeenschappen kan helpen zich in te laten met de verschillende praktijken en tradities van andere gemeenschappen. Zo kan het bouwstoffen aandragen voor eenheid in het Lichaam van Christus. vi ii Acknowledgements I am deeply grateful for each person and group that helped me with this dissertation. My doctoral supervisors and promoters were invaluable guides for my research, writing, and thinking. They also encouraged me through the twists and turns of this multi-year undertaking. More specifically, the Revd. Dr. Ian Randall supervised me in the disciplines of historical research until 2015. Prof. Dr. Paul van Geest, one of my promoters since 2013, not only provided his academic expertise, but also oversaw the smooth transition of my dissertation from the University of Wales to the Vrije Universiteit Amsterdam. Throughout this project, the Revd. Prof. Dr. Ivana Noble offered insight, creativity, and careful attention to detail. I continue to be thankful for her reminders that this dissertation needed to be accompanied by prayer, and by my personal engagement in the traditions I was exploring. During my research, I was warmly welcomed by four different communities for retreats. Praying with these communities was especially meaningful. My personal thanks go to Fr. Eric Jensen, SJ, my spiritual director at Loyola House, Guelph, Ontario; Sr. Mary Coswin, OSB, my spiritual director at St. Benedict’s Monastery on the Red, Winnipeg, Manitoba; Br. Emile, with whom I had conversations at the Taizé Christian Community, Taizé, France; and Fr. Placidus Sander, OSB, who introduced me to praying the Daily Office at Westminster Abbey, Mission, British Columbia. Several organizations and individuals directly aided my researching and writing. The librarians of Columbia Bible College, Abbotsford, British Columbia, were always accommodating and helpful. Conrad Stoesz, archivist at the Centre for Mennonite Brethren Studies, Winnipeg, Manitoba, frequently gave me access to documents that proved valuable. St. Benedict’s Monastery graciously allowed me to write in their library for four weeks in 2014. That same year, the Mennonite Brethren Historical Society awarded me an MB Studies Project Grant of $2500 to assist with the completion of this dissertation. My employers during these years not only accommodated my need for time to read and write, but also expressed interest and support for my topic. I am profoundly grateful for the people of Highland Community Church; the members of the Mennonite Brethren Historical Commission; and my colleagues at Mennonite Brethren Biblical Seminary and Canadian Mennonite University. ix Along the way, many individuals helped by inquiring into the details of my research, asking probing questions, and/or reading and responding to portions of what I’d written. Notable are Dr. Sven Soderlund (who encouraged me towards academic work); Roland Balzer (who helped me discern whether to pursue a PhD degree); Dr. Doug Hiedebrecht (who introduced me to the International Baptist Theological Seminary); David Giesbrecht; Dr. John B. Toews; Steve Imbach; Jonathan Janzen; Dr. Bruce Guenther; Dr. Robert Doede; Jennifer Doede; Daphne Kamphuis; Andrea Kastner; and Dr. Gerry Ediger (who provided invaluable assistance by reading and critiquing this dissertation in its final stages). In addition, I was enriched inestimably throughout this project by the wisdom and companionship of the learning and worshiping community that is the International Baptist Theological Seminary (Prague) and Study Centre (Amsterdam). Last, and most importantly, I am filled with gratitude for my family, to whom I am indebted for their ongoing support. I dedicate this dissertation to the memory of my father, Ernest “Ernie” Dyck (1933- 2006), who—although he grew up in a sectarian Mennonite Brethren household—during his retirement enjoyed praying with men from different Christian traditions, including Catholic. My five adult sons and daughters-in-law have cheered me on, and taken an interest in my pursuit. Most significantly, my wife Martha has supported and encouraged me in countless ways, making personal sacrifices so that I could follow where this path has led. Soli Deo Gloria. Winnipeg February 17, 2017 x TABLE OF CONTENTS ABSTRACTS …………………………………………………………………………….…….……... v ACKNOWLEDGEMENTS ………………………………………………………………….………... viii TABLE OF CONTENTS …………………………………………………………………….……….. x Chapters: INTRODUCTION ………………………………………………………………………................ 1 1. LATE TWENTIETH-CENTURY MENNONITE BRETHREN SPIRITUALITY: ISSUES AND QUESTIONS ……………………………………………………………………………......... 20 Transformation: Initial Requirement with Ongoing Effects ………..……………….…… 21 The Word of God: The Authority for Experiencing Transformation ……………….…… 31 Praise and Worship: Encountering God Together …………………………….…….…… 42 Summary …………………………………………………………………………….…… 55 2. EXPERIENCES OF CONVERSION AMONG MENNONITE BRETHREN …………......... 58 The Beginning of New Life ………………………………………………………….…… 59 The Overflow of Renewal ………………………………………………………….……. 65 A Routinized Experience …………………………………………………………….….. 73 Reducing the Pattern ………………………………………………………………….….. 81 Summary …………………………………………………………………………….…… 89 3. EXPERIENCES OF SCRIPTURE READING AMONG MENNONITE BRETHREN .…….. 92 Communal Contexts for Conversion ……………………………………………….……. 92 Authoritative Instruction …………………………………………………………….…… 100 Scholarly Methods …………………………………………………………………….…. 110 Summary ……………………………………………………………………………….… 118 4. EXPERIENCES OF SINGING AMONG MENNONITE BRETHREN …………………….. 122 Accompanying Conversion ………………………………………………………………. 123