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It is difficult to remember every person and institution that deserves thanks for assistance in the completion of this project. Even though I probably will not name everyone I should, I would like to express my gratitude to those who have been my companions through the various stages that led to the publication of this book. The roots of this project rest most evidently in my doctoral studies at Wycliffe College in the University of Toronto. I chose to study there because of the strong reputation of these institutions and in an effort to step outside the stultifying polarities that fracture so much of the theological landscape in the United States. I was not disappointed on either of these accounts. The fruitfulness of the ecumenical environment of the Toronto School of Theology and the hospitality of Wycliffe College is evident in the pages that follow. In Toronto I also benefited from the collegiality of the Toronto Mennonite Theological Centre, which was then under the leadership of Jim Reimer and Jeremy Bergen.

Beyond the institutions mentioned above, a variety of others have also supported me during my advanced theological studies. These include the Young Center for Anabaptist and Pietist Studies at Elizabethtown College, Eastern Mennonite Seminary, Prairie Bible College, and Lancaster Mennonite Conference. I spent the summer of 2007 as a fellow at the Young Center. There, Donald Kraybill prompted me to think more seriously about the role Amish initiation practices might play in this project. I am also thankful to Eastern Mennonite Seminary and the faculty there that encouraged me to consider advanced studies, specifically Professors Nate Yoder and Mark Thiessen Nation. Without their influence I would probably not be writing from within the Anabaptist tradition. I trust that the quality of my work gives them little cause for regret, though I am sure that both will take issue with some of the specifics of my argument. I am appreciatively teaching at Prairie because of the flexibility of several administrators willing to accommodate my doctoral studies and ongoing scholarship. The staff of the T. S. Rendell Library has been most helpful in chasing down resources. Many students have asked me good questions and inquired about what it is I’m working on when my office door is closed. Being pressed to describe my work has helped me pursue clarity, whether or not I have been successful is another matter.

I intend this exercise in theological reflection to be grounded in the actual practice of Christian community. While my approach may not quite be characterized by the traditional phrase lex orandi, lex credendi, it shares that sentiment. The book as a whole is a statement of intellectual deference to those communities of faith and worship in which I have participated. I am particularly grateful for the uncommon fidelity of River Corner Mennonite and St. Barnabas Anglican. Life in these communities has not been perfect, but I remain thankful for their lived witness to the gospel. If there are points in this project where the ideas I attempt to synthesize seem impossibly disparate, it is because I am grappling with the breadth of the Christian tradition symbolized by these two congregations, which are separated by an international border, several time zones, and a chasm of tradition. There are other churches that have been formative in my life. I think specifically of those I participated in as a student. Their hospitality sustained my faith. It is also the reason I tell my students that the study of Christian theology is only half-hearted if it is not pursued beyond the classroom and the library: shared meals and worship are also occasions for learning to talk rightly about God.

Participating Witness began as a doctoral dissertation written under the supervision of Professor Joseph Mangina. His advice had the uncommon quality of being both patient and incisive. Along with Jim Reimer and George Sumner, Joe helped me clarify what it was that I was trying to say. That fact that two of my committee members were Anglicans pushed me to understand my own tradition more clearly. The attention of a number of other readers has helped me avoid needless errors. David Nadeau, Karl Koop, Reid Locklin, William Kervin, David Siegrist, Jeremy Bergen, and Ruth Sesink Bott have each read the manuscript at one point or another. I am thankful for their feedback. I am also thankful for the publishing expertise of the folks at Wipf & Stock. The errors that remain are my own.

This project could not have been completed without the ongoing encouragement of friends, family, colleagues, and students. Yet I am indebted to Sarah most of all. There is nothing I can write to adequately express my thanks for her companionship. Thanks also to Amos and Elias for being part of our family. They both add so much.