In this episode we finally learn the supposed reason for Mennonite drug lord Eli Voss’s rejection of the faith of his community. It was the death of his eight children and wife when he and they were on the way to church one Sunday and a drunk driver hit their wagon and horses killing all of them except for Voss. Because of this, Voss has seen God as a God of terror, not of love and grace. He clearly retains a strong emotional tie to his Mennonite community, but rejects all it believes. He intensely dislikes Pastor Noah Funk’s continuing faith in the goodness of God, and wishes to prove Funk wrong.
The final episode continued to integrate important Mennonite religious symbols into the conclusion of this crime story. One of the images was again gratuitous in my view and did little to advance the story. This was the martyr fire above which Noah Funk was chained.
Eli Voss, in a speech to the watching crowd, explicitly refers to 16th century Anabaptist martyrs (forerunners of the Mennonites), and claims Noah Funk wishes to join them. Voss makes somewhat bizarre references to Gelassenheit, the Anabaptist doctrine of yieldedness and humility, and justifies killing Funk because Funk intended to destroy the drug ring and take away the technology and other economic benefits the drug trade has brought to the Low German Mennonite community. At the time of the martyr scene Voss believes that Funk’s family is already dead, as he has ordered his nephew, Gerry Epp, to kill them, perhaps to compensate for the death of his own family.
Back in southern Ontario, Anna Funk, fearing that her husband, Noah, is dead, implies to Joey Epp, Gerry Epp’s younger brother, that she will need a husband to help raise her family. She basically makes seductive overtures to him. Joey takes this to heart and kills Gerry Epp to prevent him from murdering the Funk family. Anna sees this intervention as the hand of God protecting them and refuses to run away with Joey.
Back in Mexico, a gunfight arises when the Mexican police arrive with the discredited DEA agent and Bronco, the suspended and corrupt policeman from Ontario. To prevent Eli Voss from killing the young surviving witness to the murders that opened Episode 1, Noah Funk kills Eli Voss.
This then leads to the extended second religious symbol — that of a baptismal service, in which Noah and Anna Funk’s son, Isaac, is part of the baptismal class.
For me this was a powerful scene, and reflected the struggle between good and evil that has run through this series. Noah, who has returned to Ontario (I guess the Mexican police don’t care that he killed someone) is ultimately unable to enter the meetinghouse to witness the baptism because of his sense of guilt, and Isaac is clearly ambivalent even as he accepts the baptism from Bishop Bergen who finally showed up in the last 10 minutes of the series.
As a crime drama the series worked reasonably well. The acting was at a high level, given the script with which they had to work. The writing and story line, in my view, was less successful, and relied on too many logical jumps in the plot to be convincing.
And the creators, in order to set this drama apart from other crime dramas, felt compelled to keep emphasizing that the characters were highly traditional Mennonites. This led to numerous gratuitous insertions of symbolic practices loosely based on traditional Mennonites, explicitly reflected in the titles of the episodes. These “symbols” were often an inaccurate mashup of the various Mennonite groups that has never been adequately addressed.
[Since first posting this blog, I’ve listened to the interview of Michael Amo, the creator and producer of “Pure” in a Writers Guild of Canada event. It can be heard at http://www.wgc.ca/files/WTTV046Pure_Amo.mp3. In the interview, at about the 9:00 minute mark, he defends the mashup of Old Colony and Old Order Mennonites as a way of not implicating any one group of drug dealing. He called it the “right thing to do ethically.” I’m not sure why this was ethical, since the inspiration for the series was a Fifth Estate program and a Saturday Night magazine article on the Mennonite Mob in Mexico.]
If one subtracted the “Mennonite” angle, the high level of violence in “Pure”was quite clichéd. A tortured protagonist with the best of intentions ultimately triumphs over evil through “redemptive violence.” Clint Eastwood made a career out of this approach.
The difference, of course, is that the protagonists were pacifist Mennonites who reject violence, and don’t believe that killing a human being can ever be redemptive. The tension of the series arises from Noah Funk’s ongoing internal conflict on this issue, into which the rest of his family is pulled.
The sad, and most objectionable, part about this series is that the creators presented a distorted Mennonite theology, and pasted it on to a traditional Old Order Mennonite community that has no hint of this kind of crime or violence in its 125 year history. There are something over 10,000 people in Canada that might be described as Old Order Mennonite and use horses and buggies for transportation. This feels like extremely unwarranted exploitation.
This is not to claim that crime in unknown in traditional Mennonite communities — both Old Order Mennonite and Low German Mennonite have “marred images” in their histories. These have included child abuse and drug trafficking. But neither of these communities would ever condone what was portrayed in this series.
The creators of “Pure” did not reflect any understanding of how accountability or submission to the shared Ordnung (rules) in traditional Mennonite faith communities function. A minister like Noah Funk would not have made the decisions he did in isolation; he would have felt internally compelled to consult more widely with other leaders. And no Mennonite community has only one leader, as seemed the case for these “Edenthalers.” The individualism of modern society does not function in the same way in these communities.
Let us hope that season 1 of “Pure” is the final season.
To better understand the complexity and reality of Ontario Mennonites, read In Search of Promised Lands: a Religious History of Mennonites in Ontario.