When I was a young preacher in the Missionary Church of Canada, before the 1993 merger produced the EMCC, I attended a conference promoting a simple lifestyle. I signed a promise to live a simple lifestyle as much as possible. The challenge was framed as stewardship, as I remember it, not rejection of “the world.” The “injustice of the world,” and our “complicity in it,” was mentioned in the published statement preamble, however.1
An earlier conference for Believers’ Churches in Canada promoted the “Christian life-style.” While the term was used by both Baptist Bruce W Neal, “Christian Life-style in an Affluent Society,” and Mennonite Erwin Weins, also “Christian Life-style in an Affluent Society,” in the volume coming out of the Believers Church conference (May 1978), Weins did use the word “non-conformity,” while Neal did not.2 Are these equivalent to the old “nonconformity” teaching? Yes and no. “Lifestyle” on its own is an ambiguous term. It was shrewdly discussed by Richard Taylor, a Church of the Nazarene minister, who clearly recognized a Christian lifestyle needed denial, abstention and repudiation, all elements of nonconformity to the world, in personal and churchly contexts.3
No compromise The Mennonite Brethren in Christ formed4 in full possession of Mennonite ethical language, which meant they used, among others, the language of “nonconformity to the world.” In contact with Wesleyan (Methodist) holiness churches (Evangelical Association, United Brethren in Christ, Free Methodist, certain Methodist Episcopals from the United States and so on), they soon picked up additional vocabulary.5 The Gospel Banner constantly instructed its readers to watch out for compromise with the world, to its fashions and mentality.6 Correspondents warned of “unbecoming dress, shaving, going to parties and similar amusements.”7 “Worldly shaving” had a period of comment in the Gospel Banner.8 Pennsylvania Presiding Elder W B Musselman understood worldly shaving to mean keeping a mustache only.9
Samuel Goudie (b 1866 near Hespeler, ON) served the MBiC in a career from 1886 when he was 19 to his death in 1951. From 1912 he was elected chair of the Executive Committee, the highest post in the denomination, every General Conference to retirement in 1943. His opinions were typical and respected for a generation. “Non-Conformity to the World,” was the topic of an essay which he read as a probationer, to the Canada Conference Ministerial Association in March 12 1889.10
In 1893, Goudie based another essay for the Gospel Banner on the key doctrine of “Holiness,” using I Peter 1:16 (“be holy as I am holy”). Goudie defined holiness for human beings in four dimensions: 1) “to be restored to the moral image and likeness of God” (John Wesley’s favourite language for the goal of salvation),11 2) a “perfect separation from sin and the world in all its forms” (my emphasis), 3) “a perfect cleansing from every ‘root of bitterness,’ or the remains of the old carnal nature,” and 4) “to have on the new man (Christ Jesus), which after God is created in righteousness and true holiness.”12 While there are some overlaps in Goudie’s categories, the relation of the believer to sin and the world’s sinful ways are firmly taught in his second point. Be separate!
Goudie illustrated how “worldly ways” could be identified in a report he made on the afternoon of an MBiC camp meeting near Hanover, ON, on September 12th 1896. After a message by Silas Cressman on the favourite holiness text, I Peter 1:16, “One young man threw his tobacco, gold chain, tie and big cuffs away while seeking.”13
Ascetics? The MBiC version of nonconformity could be pushed to ascetic levels. Sarah Pool (1862-1913), a licensed preacher from Markham, ON, writing for the “Youth Department” in the magazine, cautioned against “Superfluities.”14 To her, certain kinds of baking: breads, pies, cakes, made with the germ still in it were unnecessary for the committed Christian. I am not a cook enough to know what she is talking about. Maybe some reader can figure it out. She also questioned the use of tea and coffee. Perhaps some holiness teachers had elaborated on a decision of John Wesley, who at a period in his life, judged the expenses for tea (tea pot, cups, leaves, sugar, and cream maybe?) were unnecessary, that tea was perhaps toxic, and that the money could be given to the poor, which he apparently did.15 Wesley was also aware of the source of sugar—slave labour—and apparently proposed a boycott of sugar for that reason. In Pool’s article she simply considered the items “unnecessary” and so, superfluous to the serious believer. Her instruction could be understood to be in the name of plainness and simplicity. She referred to Martha being reminded by Jesus that (in some translations) “only one thing is needful.” (Luke 10:41) She noted that on the shore of Galilee, Jesus provided his disciples only bread and fish (John 21:9) and that Proverbs 23:2 instructs those who are given to eating freely, to put a knife to their throats. It is true that bread and fish (remember manna and quail in Exodus?) could provide basic carbohydrate and protein and perhaps omega-3 fat, but in the longer term many nutrients would be deficient. I don’t know the nutritional value of quail meat; it probably has its advocates.16
The MBiC practiced for some time what they called voluntary periods of “self-denial,”17 with the purpose of setting aside the money not spent on some foods, clothing or activities as a way of raising money for church projects.18 This was not quite what Pool seems to mean; she was promoting a permanent practice in place of what she thought was worldly indulgence, not a temporary abstention from legitimate life pursuits. There is not much evidence MBiC members read John Wesley’s works directly, but Pool could have quoted Wesley’s sermon “On Dress,” which begins exactly with I Peter 3:3-4 and Romans 12:2.19
Going after dress Sam Goudie was not as convinced of the need for uniformity as Pool was. Another essay by Goudie, in 1895, contrasted the “Marks of Distinction Between the Child of God and Those of the World.” Two of the six marks were Humility and Plainness. He slights other Mennonites’ outward practices to some extent in favour of inward renewed heart (but if it is inward, how is it a “mark”?):
“…not that apparent humility which consists perhaps of plain clothes, plain bonnets or plain shaving which are all right in their place, but a humility of the heart…”
“Plainness is also a mark of distinction, not that I think plainness constitutes us Christians, but in all places, even in cities and towns, among all classes of people in the various churches, those who are real Christians are plain though they not all be dressed alike, or like the Mennonites, yet they are plain in their manner of dress and in every way that plainness which is natural to the Christian comes to light…”20
Mennonite Conferences in those decades were trying to define the dress of men and women (mostly for women) which would separate them from the world. Goudie was avoiding definition by waving his hand that choosing correct plain clothing was “natural” to the real Christian. In practice, agreement on what was plain was a standard which Mennonite ministers, including those in the MBiC, could not consistently regulate.21 The MBiC writers complained about worldly dress but did not agree how to define plain clothing for Conference resolutions. As Pennsylvania Presiding Elder H B Musselman noted, a fashion in one year could be replaced by its opposite later. He went after using two colours of ribbon, or women’s sleeves tight, but next year loose. That would make legislation rather confusing.22 Goudie continued to write about nonconformity, mentioning “dress” as an obvious issue, in 1912, 1913, and 1916.23
When Henry Goudie, Sam’s older brother, retired from serving in the Canada Northwest Conference in the early 1920s, he contributed an essay to the MBiC Ontario Conference Ministerial Association convention on “Plainness and Uniformity of Dress.” He knew it was unpopular subject. He held that the churches had “drifted on this line.” The secretary noted that the time was extended and an “interesting discussion followed.”24 Earlier in the convention, in a discussion on another paper, Sam Goudie mentioned that separation was one of the fundamental doctrines of the MBiC, along with the very Anabaptist non-resistance and non-swearing of oaths, washing the saints’ feet and believers’ baptism, though by immersion.
Confronting the “world” As Sam Goudie suggested, nonconformity is really much wider than clothing, and “the world” is much more than “worldly pleasures, all forsaken” so hard hit by gospel songs.25 The lowly “button” is hard to think of as a “worldly joy” compared to a hook and eye fastener, but some Old Order Amish still see it as worldly. In the revival of Anabaptist thought in the 20th century,26 Mennonites began to see much wider implications in adopting new technologies and participating in power grids and government programs, such as the Canada Pension Plan.27 And what are the ramifications of using automobiles for the economics and health of the planet? Paul Heidebrecht reflected on this in a Conrad Grebel Review article.28 Often we don’t know where our clothing, chocolates, or cooking oil were produced and under what conditions, or what our investments have been put into, as various divestment campaigns have highlighted. The EMCC has not considered this issue often.
The more culturally accommodating MBiC, on its way to becoming the United Missionary Church and then the Missionary Church, and joining with the Evangelical Church in Canada in 1993, could latch on to only a few cultural practices for separation beyond movies,29 dancing, card-playing, and the old standbys, tobacco (widened to include “dope”), and alcohol in written (as opposed to unwritten) standards. Many older members have their stories of unwritten rules that changed as they bumped against them. The gold wedding band was once banned (from I Peter 3:3-4, I Timothy 2:9), but gradually women found the wedding ring useful, for example, for warding off unwanted attention from predatory males, and was counted as a symbol of the married state. People did not see it as gaudy jewelry, decried by Phoebe Palmer.31 Originally, MBiC weddings were conducted at the bride’s family house or the minister’s residence, but gradually, the church wedding became the norm, with all its fanciness and expense.
Check up at mid-century. Everek Storms commented on the maintenance of nonconformity (called “separation from the world”) to 1958 in his book History of the United Missionary Church.32 “It has been felt that no Christian should participate in any worldly pleasure, amusement, or association” with the criteria being “which might dishonor Christ, bringing reproach upon the church, or exert a harmful influence upon others.” These sound like prudential reasons rather than sinful behaviours prohibited by Scripture. He further drew attention to secret societies,33 frequenting dance halls or theaters, using liquor or tobacco, and participation in war (still discouraged in 1958), though non-combatant military service was allowed by the 1955 General Conference.34 He noted that many thought the discouragement of jewelry and improper dress was not being upheld well, a common complaint ever since the beginning of the denomination, however. His comment on participation in politics was ambiguous, saying the attitude had not changed, yet recognizing members had served in numerous civil positions.35 What was the separation, then?
Banner: Tea pot. Who puts sugar in your tea? Commodities may have exploitation built in. Courtesy: S Fuller’s tea pot, photo by C Fuller
1At the Canadian Consultation on the Simple Lifestyle (Toronto, 1981), The International Consultation document of March 1980 was published in “Evangelical Commitment to the Simple Life Style,” Thrust Vol 12 No 3 1980, p 12-15 and in pamphlet form, “An Evangelical Commitment to Simple Lifestyle,” Key Issues Volume No. 2, World Relief Canada, [1980].
2In Jarold K Zeman and Walter Klaassen, ed, The Believers’ Church in Canada (Brantford, ON: The Baptist Federation of Canada/ Winnipeg, MB: Mennonite Central Committee (Canada), 1978) 291-301 and 303-311.
3Richard S Taylor, “Life-style,” Beacon Dictionary of Theology (Kansas City, MO: Beacon Hill Press of Kansas City, 1983) p 316-318.
4See EMCC History Page: “Formation of the EMCC” for the organizational stages.
5Many of these are discussed as doctrines in Richard S Taylor, et al, ed, Beacon Dictionary of Theology such as Separation, Worldliness, Nonconformity, and in the many articles on holiness terminology, such as Consecration, Sanctification, Heart holiness, Holiness, Pilgrim, and Full salvation.
6Some early articles in the Gospel Banner: in 1879 on clothing, 1880 on the ballroom (ie dancing), 1883 on dress; in Charles Gingerich’s collection, Box 6030 Missionary Church Historical Trust.
7Gospel Banner (April 15 1891) p 4.
8Eg, Samuel Goudie, “[Holiness],” Gospel Banner (March 15 1892) p 4; the question continues: “Spotlight: The wars over Christian beards,” Christianity Today (September 2013) p 11.
9W B Musselman, “Be not Conformed to this World,” Gospel Banner (April 15 1892) p 13.
10Samuel Goudie, “Non-Conformity to the World,” Gospel Banner (July 1 1889) p 14.
11H Ray Dunning, Reflecting the Divine Image: Christian Ethics in Wesleyan Perspective (Downers Grove, IL: InterVarsity Press, 1998) p 56.
12Samuel Goudie, “Holiness,” Gospel Banner (January 31 1893) p 4.
13Samuel Goudie, “Elmwood Camp Meeting,” Gospel Banner (October 6 1896) p 8.
14Sarah Pool, “Superfluities,” Gospel Banner (June 4 1895) p 7. The language of “superfluities” is not original with Pool. I think it comes from John Fletcher at least.
15From his journals, I think. The internet offers Wesley’s 1748 letter to a friend about the bad effects he discovered from a 30-year habit of drinking tea, but there is evidence, not conclusive, that he drank tea in later life (he left a large tea pot to someone in his will!) Boycott: https://www.bbc.co.uk/cornwall/content/articles/2007/02/22/sugar_drew_feature.shtml
16Try this: https://www.meadowbrookgamefarm.com/the-health-benefits-of-eating-fresh-quail-meat/#:~:text=Compared%20to%20eating%20chicken%2C%20eating,amino%20acids%20than%20chicken%20meat.
17A term based on Leviticus 23:27, or the gospels, eg Matthew 16:24 and parallels. See forthcoming EMCC History Blog “Self-Denial.”
18Eg letters to the editor in 1890 by Peter Shupe, and “A Lover of God’s Cause,” Gospel Banner (June 1 1891) p 9.
19https://www.biblesnet.com/john-wesley-on-dress.pdf
20Sam Goudie, “Marks of Distinction Between the Children of God and Those of the World,” Gospel Banner (May 18 1895) p 3. It seems awkward to speak of the Mennonite Brethren in Christ as though they were not Mennonites.
21Samuel J Steiner, In Search of Promised Lands: A Religious History of Mennonites in Ontario (Kitchener, ON/ Harrisonburg, VA: Herald Press, 2015) p 214-218 among many other references. Inconsistency is what drove the Stirling Avenue Mennonite (Kitchener) split in the 1920s.
22W B Musselman, “Be not Conformed to this World,” (Gospel Banner April 15 1892) p 13.
23Sam Goudie, “Nonconformity,” Gospel Banner (August 8 1912) p 1; “Holiness—Its Godly Walk,” Gospel Banner (November 20 1913) p 10; “The Life Separated Unto God,” Gospel Banner (January 20 1916) p 8.
24His talk was in 1924. “Minutes of the Ministerial Conventions of the MBC Church [1917-1948],” Box 6001 MCHT.
25“All to Jesus, I Surrender,” by Judson W Van DeVenter, verse 2, line 3, “Worldly pleasures all forsaken…”, #234, Hymns for Worship (Elkhart, IN: Bethel Publishing/ Nappanee, IN: Evangel Publishing, 1963).
26Beginning with, for example, Guy F Hershberger, ed, The Recovery of the Anabaptist Vision (Scottdale, PA: Herald Press, 1957).
27“Nonconformity,” GAMEO (1990).
28Paul C Heidebrecht, “Walking with Yoder: Toward a Theological Approach to the Automobile from a Mennonite Perspective,” Conrad Grebel Review (Spring 2006) p 59-80. Heidebrecht did not in fact own a car, I heard him say in answer to a question in a workshop. The footnotes are rich in references to Christian thinking about technology.
29There will be blogs about film later in EMCC History.
31Pointed out by Dr Lois Dow in a comment on the earlier post.
32Everek R Storms, History of the United Missionary Church (Elkhart, IN: Bethel Publishing, 1958) p 230-232.
33Examined in blogs “Non-swearing of Oaths,” and “Lodges.”
34Reviewed in EMCC History blogs on “Peace and War.”
35Note the articles on Beniah Bowman, Member of the (Ontario) Provincial Parliament and Member of Parliament, in EMCC History Blogs with his name.
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