[Glen Stassen, Smedes Professor of Ethics at Fuller Theological Seminary, was a close personal friend of John Howard Yoder's. He wrote the following response after reading the series of blog posts on this site about John Howard Yoder's sexual misconduct as well as other recent writings that reflect on the Yoder case. Glen, along with his and Yoder's friends and fellow theologians Stanley Hauerwas and James McClendon, was involved in several conversations with Yoder during the time of Yoder's working with a Indiana-Michigan Mennonite Conference disciplinary committee in the early 1990s (here's an account by Hauerwas of this process). In his comments here he adds an important perspective on that process. I am grateful to Glen for sharing his reflections. Ted Grimsrud, 9/24/13]
These are enormously insightful blogs and comments on Ted Grimsrud’s blogsite. Thank you all! You help me to wrestle with my own conflictedness. Ruth Krall is so right that we need therapeutic and spiritual resources for victims, public education events, and work to change the surrounding culture. Barbra Graber suggests for writers, and “For Mennonite pastors and bishops: No more secrecy and silence.” (And other churches as well.) Sara Wenger Shenk’s policy decisions for AMBS, and Ervin Stutzman’s appointing a new review committee, are truly important and impressive initiatives. As Mark Nation wrote, “I agree with Sara that egregious behaviors were allowed to go undisciplined for far too long—perhaps in large measure because of Yoder’s own efforts to avoid such discipline.” Mark’s recent 16-page blog (September 23, 2013) seeks balance.
Let me speak to just a few of the excellent comments on the various posts about the Yoder issues.
Dan Umbel wrote insightfully that Yoder’s work leaves very little room for the honest acknowledgement of human frailty, the recalcitrance of human sin, and the depths of our estrangements from God, self, and one another. . . . (as well as the more affective/emotive needs of human nature as well) in a way that may have made it difficult for him to admit his own frailty, sinful habits, and/or emotional needs. Others write of John’s striking social awkwardness.
Dan continues: “I would offer as a caution, however, and point out that there is probably not a causal connection between Yoder’s theology and his actions. Rather, . . . what is lacking in his work did not give him the tools necessary to adequately acknowledge his own inner issues.”
Ted Grimsrud adds: “Combined with a pathological lack of empathy toward the women he wanted to try this out with.” This seems exactly right to me. How can I deal with Yoder’s actions and still express my gratitude for what he did for me? I am conflicted.
Heike Peckruhn and someone else suggested “the possibility of Asperger’s. . . via Temple Grandin. . . . I am guilty of hurting others, sometimes quite deliberately, and yet I do not want to be dismissed as a theologian because I am a fallible human being.”
I (Glen) totally identify with that. And all the rest Heike says about how we think of ourselves as Anabaptists.
My own son David, whom I deeply love, and who is sweet, kind, and thoughtful, has Asperger’s. [My plea to others; do not stereotype Asperger’s (caused by missing parts of the right brain from before birth) with autism (caused by missing parts of the left brain; the behavioral results are almost opposite. Do not stereotype and confuse by writing of “the autism spectrum.”] Continue reading