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W315742058 abstract "Abstract: The Anabaptist martyr heritage has been important for American Mennonite identity in twentieth century. The image of Dirk Willems, Dutch martyr of 1569, is most pervasive icon in Mennonite literature today. In 1990s Mennonite scholars celebrated martyrs in poetry, music, drama, and museum exhibitions. The meaning of heritage was a subject of controversy, both in a decision by Smithsonian Institution to cancel a scheduled Mirror of Martyrs museum exhibit and in protests by some Mennonites that martyr memories can be dysfunctional in a democratic society. ********** A paradox of community and individualism pervades concept of On one hand, martyr comes before us as supreme individual, a radical and lonely true believer who chooses to sacrifice everything in defiance of community rules. In his recent study of martyrdom in western world Lacey Baldwin Smith, historian at Northwestern University, wrote that choice and individuality [are] two essential ingredients of martyrdom. Smith said it is difficult to distinguish martyrs from fools and traitors. (1) On other hand, martyr stands for community. Generations of American school children have been socialized to American patriotism by words of Nathan Hale before his death, regret that I have but one life to give for my country. Religious group histories are filled with stories of heroic martyrs who established community ideals and traditions. In a recent book on twentieth century martyrs, Dana Gioia, a poet and literary critic, wrote that modern martyrs have understood communal significance of their deaths. Before his death in 1980, Bishop Oscar Romero said, If they kill me, I shall arise in Salvadoran people. (2) The tension between individualism and community arises as well in Mennonite discussions of relevance of their Anabaptist martyr heritage. In fall of 1996 J. Lorne Peachey wrote an editorial in Gospel Herald titled So who wants to be a prompted by a Sunday School observation that Mennonite churches are growing in countries where they are persecuted, but numbers are stagnant in North America where they are tolerated and affluent. Peachey commented that some North American Mennonites connect with their martyr heritage by taking risks of withholding war taxes, joining Christian Peacemaker Teams and standing with oppressed people in dangerous parts of world, or by other self-sacrificial actions. Yet, he continued, these are mainly individual acts. A truer faithfulness should involve whole community, entire denomination, total church. (3) DIRK WILLEMS The icon of an Anabaptist martyr, Dirk Willems, is one key to Mennonite communal identity in twentieth century North America. It is single most widely used and recognized image among Mennonites today. Originally a copper etching created by Dutch artist Jan Luyken (1649-1712) for 1685 edition of Martyrs' Mirror, image appears today on Mennonite church banners, insurance company advertisements, Sunday School curriculum publications, church bulletins, conference brochures, newspapers, books and other places. David Luthy, director of Heritage Historical Library in Aylmer, Ontario, has collected some 130 exact photo reproductions, plus many other artistic renderings, of 1685 etching. (4) In May 1995 subscribers to MennoLink, an internet discussion group, passionately discussed Dirk Willems and his meaning for Mennonite identity. Dennis Byler from Burgos, Spain said that the Dirk Willems story is not only persistently remembered by Mennonites, but shapes our understanding of life and reality in a most profound way.... This story is quite possibly most potent illustration in Mennonite subconscious.... (5) The image tells a story. In 1569 Dirk Willems was an Anabaptist victim of Duke of Alva's repression of resistance in Spain's Dutch colonies. …" @default.
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W315742058 title "Shaping religious community through martyr memories" @default.
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