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The orientation of Mennonite religious thinking and imagination has been shaped in substantive ways by biblical material. In contrast to both the Roman Catholic Church and many major Protestant denominations, this material, as well as recommended practices for preaching and teaching with attention to the problem of antisemitism, have received little attention in Mennonite ecclesiastical and academic circles. There is evidence of some tendency to view many of the New Testament (NT) materials as Jewish compositions. This argument is then followed by the rationalization that the development of Christian antisemitism is a post-NT problem. Such an argument fails to provide a satisfactory basis for an examination of the manner in which the NT materials themselves contribute to the development and growth of antisemitism among religious communities such as the Mennonites who ascribe rather exclusive authoritative status to the NT materials. An analysis rooted in the social sciences provides a context in which it can be demonstrated that Christian antisemitism has its roots in the NT materials themselves.

Yonathan Shapiro Best Book Award from the Association for Israel Studies  The Amish and ultra-Orthodox Jewish communities have typically been associated with strict religious observance, a renunciation of worldly things, and an obedience of women to men.

The orientation of Mennonite religious thinking and imagination has been shaped in substantive ways by biblical material. In contrast to both the Roman Catholic Church and many major Protestant denominations, this material, as well as recommended practices for preaching and teaching with attention to the problem of antisemitism, have received little attention in Mennonite ecclesiastical and academic circles. There is evidence of some tendency to view many of the New Testament (NT) materials as Jewish compositions. This argument is then followed by the rationalization that the development of Christian antisemitism is a post-NT problem. Such an argument fails to provide a satisfactory basis for an examination of the manner in which the NT materials themselves contribute to the development and growth of antisemitism among religious communities such as the Mennonites who ascribe rather exclusive authoritative status to the NT materials. An analysis rooted in the social sciences provides a context in which it can be demonstrated that Christian antisemitism has its roots in the NT materials themselves.

Purpose: To assess vitamin D, folate, vitamin [B.sub.12], and iron status in Old Order Anabaptist (OOA) pregnant/postpartum women. Methods: Blood was analyzed for plasma 25 hydroxy vitamin D (25(OH)D), red blood cell (RBC) folate, serum vitamin [B.sub.12], and iron status indicators. Dietary intakes (food and supplements) from 3-day estimated records were compared to Dietary Reference Intakes and Canada's Food Guide (2007). Results: Fifty women participated in this descriptive cross-sectional study. Concentrations of 25(OH)D were low (<50 nmol/L for 20% and <75 nmol/L for 63%); 42% had total vitamin D intakes < estimated average requirement (EAR). All women had RBC folate above the 1360 mmol/L cut-off. Nineteen percent had folate intakes upper limit. One woman had low serum vitamin [B.sub.12] (<148 pmol/L); serum vitamin [B.sub.12] was high (>652 pmol/L) for 24%. None had vitamin [B.sub.12] intakes 652 pmol/l) pour 24 % des femmes. Aucune n'avait un apport en vitamine [B.sub.12] inferieur au BME; les apports etaient eleves comparativement a l'apport alimentaire recommande. Une femme presentait un taux d'hemoglobine faible; 13 % avaient un taux de ferritine inferieur a 15 [micro]g/l. Treize pour cent avaient un apport total en fer inferieur au BME. Conclusions. Dans l'ensemble, l'apport alimentaire et l'etat nutritionnel en micronutriments seriques des femmes AAO enceintes et en post-partum de notre etude etaient similaires a ceux rapportes dans des etudes anterieures menees chez des femmes canadiennes. Si certaines femmes avaient un faible apport en vitamine D et en fer, la plupart avaient un apport eleve en folate et en vitamine [B.sub.12]. Ces resultats fournissent une indication pour assurer des apports alimentaires et en supplements appropries dans cette population potentiellement vulnerable et rarement etudiee. Mots-cles : anabaptiste, femmes enceintes post-partum, folate, vitamine [B.sub.12], vitamine D, fer. (Rev can prat rech dietet. 2024;85:149-156) (DOI: 10.3148/cjdpr-2024-003) Publie au dcjournal.ca le 12 aout 2024

This article traces the evolution of the attitudes of Anabaptist Menno Simons with respect to state-sponsored violence by examining the theme through his written works over the course of his career as a reformer. Particular attention is given to the circumstances that surround key writings. Menno’s sometimes deliberate ambiguity and the evolution in his beliefs reflect his precarious position as an itinerant preacher, as well as the fragile state of the group of would-be revolutionaries and other dissenters whose leadership he inherited shortly after renouncing his role as a priest. The position he ultimately took against the execution of criminals is unusual for his day and shows the extent of his thoroughgoing rejection of violence for Christians.

Religious intolerance, so terrible and deadly in its recent manifestations, is nothing new. In fact, until after the eighteenth century, Christianity was perhaps the most intolerant of all the great world religions. How Christian Europe and the West went from this extreme to their present universal belief in religious toleration is the momentous story fully told for the first time in this timely and important book by a leading historian of early modern Europe. Perez Zagorin takes readers to a time when both the Catholic Church and the main new Protestant denominations embraced a policy of endorsing religious persecution, coercing unity, and, with the state's help, mercilessly crushing dissent and heresy. This position had its roots in certain intellectual and religious traditions, which Zagorin traces before showing how out of the same traditions came the beginnings of pluralism in the West. Here we see how sixteenth- and seventeenth-century thinkers--writing from religious, theological, and philosophical perspectives--contributed far more than did political expediency or the growth of religious skepticism to advance the cause of toleration. Reading these thinkers--from Erasmus and Sir Thomas More to John Milton and John Locke, among others--Zagorin brings to light a common, if unexpected, thread: concern for the spiritual welfare of religion itself weighed more in the defense of toleration than did any secular or pragmatic arguments. His book--which ranges from England through the Netherlands, the post-1685 Huguenot Diaspora, and the American Colonies--also exposes a close connection between toleration and religious freedom. A far-reaching and incisive discussion of the major writers, thinkers, and controversies responsible for the emergence of religious tolerance in Western society--from the Enlightenment through the United Nations' Universal Declaration of Human Rights--this original and richly nuanced work constitutes an essential chapter in the intellectual history of the modern world.

This article examines how Reformed pastors’ understanding and exercise of their office shaped their response to Anabaptists living in rural parishes of the Swiss Confederation in the seventeenth century. In the wake of Swiss reformations, illicit Anabaptist communities continued to represent a threat to territorial religious unity and the Reformed clergy’s spiritual leadership, but the precise contours of their activity and social influence at a village level remained obscure. In the absence of a clear picture of dissent, Reformed churchmen endeavored to make Anabaptism visible, employing tools of information management, into which their training had initiated them. A series of cases from rural jurisdictions (the counties (Landvogteien) of Kyburg and Grüningen) and a seat of ecclesiastical power (Zurich) illustrate how documentary production, organization, and activation consistently drove this project forward. These means rendered Anabaptist life perceptible, facilitating and justifying its elimination by Reformed governments.

This article examines the ways in which the violent Anabaptist rising at Münster in 1533–5 was reinterpreted in Restoration England. Historians have often recognized that the incident was used to attack English Baptists in the seventeenth century, but there has been little systematic exploration of the processes behind this. This article suggests that recollections of Münster in later seventeenth-century England were a species of ‘cosmopolitan memory’ – an internationally shared memory of trauma put to distinctive local uses. References to Münster served as ways for English writers to tie nonconformists to specific acts of religious violence in England, including the Civil Wars and Thomas Venner's 1661 rising in London, without directly recalling these events. Historical discussions of the Münster rising therefore often directly transformed German Anabaptists into Quakers or Fifth Monarchists. Condemnations of the violence in the German city were also used by Congregationalists and Presbyterians to differentiate themselves from Baptists and Quakers and to emphasize their orthodoxy. Some Baptist writers responded by disclaiming their links to continental Anabaptists, while others moved to question the established historiography around the Münster rising. This article demonstrates these points through a range of sources, including sermons, letters, commentaries, controversial literature, and almanacs.

Some old-order Anabaptist communities rely on animal-drawn vehicles for transportation and farm work. This research examines reports involving horse-drawn vehicles found in the AgInjuryNews dataset, which provides a publicly accessible collection of agricultural injury reports primarily gathered from news media. The goals of this research are to characterize the reports and to compare results with previous research to assess the utility of using AgInjuryNews to examine horse-drawn vehicle incidents. A total of 38 reports representing 83 victims were identified. Chi-square tests comparing victim and incident traits for fatal and nonfatal injuries were significant for the victim’s role in the incident, vehicle type, presence of a motor vehicle, rear-ending by a motor vehicle, spooked horses, a victim being run over or struck by a vehicle, and a victim being ejected or falling from a vehicle. Additional analysis of incidents involving horse-drawn farm equipment showed that a significantly higher proportion of off-road incidents were fatal compared to on-road incidents. The proportion of fatal injuries in the AgInjuryNews dataset was approximately 10 times higher than observed in a study using Pennsylvania Department of Transportation (DOT) data. Compared to previous research, the AgInjuryNews reports contained a higher proportion of incidents where a motor vehicle rear-ended a horse-drawn vehicle, and fewer cases of horse-drawn vehicles being struck by motor vehicles while crossing or entering a main road and making left turns. Reports of buggy crashes found in AgInjuryNews differed from those found in a Nexis Uni search in that the bulk of the articles from Nexis Uni referred to cases involving criminal charges for impaired driving or hit-and-run crashes. While it is evident that the reports included in the sample are incidents that media sources find compelling rather than comprehensive injury surveillance, it is possible to gain new insights using the AgInjuryNews reports.

Marlene Epp demonstrates that the meaning of Mennonite food lies within the multiple identities of the eater. Spanning the globe, from the nineteenth century to present day, Eating Like a Mennonite concludes that Mennonite food identities develop from adoptions, adaptations, and attitudes in diverse times and places.