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Prayers of gratitude and intercession

  • The environmental crisis and our mandate to care for creation 

    A word of encouragement from the MWC Faith & Life Commission and the Creation Care Task Force. 

    Part 2 of 2 

    “Creation care” is taking on ever-increasing urgency. 

    The news reminds us daily of alarming changes in our climate. We are witnessing terrible violence against God’s beloved creation. And we are increasingly aware of how much we share in the harm, both as sinners and as sinned-against. 

    How do we respond? 

    Our answers will surely vary depending on where we live, on our resources, the depth of our faith, our theology and on our willingness to respond to the call of the moment. 

    Human sinfulness has broken our relationship with God, with each other, and with creation in all its diversity. But the gracious and liberating Spirit of God is bringing about “new creation” in and through Christ (2 Corinthians 5:17). 

    What is that Spirit saying to us at this time? 

    The MWC Tagline and Creation Care 

    Not surprisingly, the MWC tagline “Following Jesus, Living Out Unity, Building Peace” echoes the Shared Convictions. The Spirit can use it to aid us in our environmental faithfulness. 

    Following Jesus 

    The tagline gives first place to “following Jesus.” The Jesus we have pledged to follow is not only the healer and teacher of the Gospels, but also the Christ who creates and holds all creation together in his transforming and re-creating embrace (Colossians 1:17). We cannot follow Jesus without sharing in the Creator’s redeeming love for this world—all of it! We cannot follow him without loving care, simplicity, and generosity. 

    Living out Unity 

    The second item is “living out unity.” The heart of Jesus’ prayer for us as his followers in John 17 is that we may be one. With whom are we to be one? With whom are we to live out unity? 

    Jesus’ first concern is that we be one with him as he is one with his (and our!) Father (John 17:21-23). Unity with God means that we share in the love of the Creator for the whole cosmos* (John 3:16, 17). We too are to be the “light of the cosmos,” as Jesus says in the Sermon on the Mount (Matthew 5:14, John 3:21). 

    As the body of that creating and redeeming Christ we are to participate as caretakers, custodians, and guardians of creation. Just as the sabbath was God’s great act of creation care (Leviticus 25), we honour the sabbath when we allow creation to rest from our ceaseless and careless exploitation of earth’s bounty. 

    Second, we are to be one with each other, sparing no effort to maintain the unity the Spirit creates (Ephesians 2:18; 4:3). We live out this unity in active solidarity with those in the body of Christ who are suffering the effects of the environmental crisis (1 Corinthians 12:26). This solidarity extends to all of humanity, and will be tested more and more as the impact on vulnerable populations increases. 

    We live this unity out also by praying for each other to have the courage to stop harming creation, and thereby each other. We have much to confess, much to forgive and much to change as we walk in unity as the body of Christ. 

    Third, God’s “gathering up all things in heaven and on earth in Christ” (Eph 1:10) reminds us of our deep unity with the whole of creation, a unity of all things in Christ. We rejoice in creation’s beauty and its bounty. But we also share in God’s grief when creation suffers, especially when it is at our hands. 

    So we confess and repent of our refusal to listen to the suffering of creation and our failure to live up to Jesus’ mandate to us as disciples, namely, to proclaim the gospel of salvation to all creation (Mark 16:15). 

    Fourth, we are not only in unity with God, but God is in unity with us. We are not alone. The Spirit, the breath of life the Creator lends to all creation, indwells us, guiding, sustaining, and empowering us in our resolve to be faithful (Romans 8:9-27, 1 Corinthians 12, Galatians 5:22-25, Ephesians 4:4, Phil 2:12, 13). We dare not quench or grieve this Spirit (1 Thessalonians 5:19) by neglecting to join in the Creator’s love and care for our earthly home. 

    Building Peace 

    The third element in the tagline is “building peace.” The Hebrew word for peace is shalom, which above all means “wholeness” and “well-being.” Shalom best characterizes that first sabbath when God looked upon creation in all its material reality and called it “very good” (Genesis 1:25; 2:2-3). 

    To commit ourselves to “building peace” is to do all we can to turn from our ruinous ways and to engage as co-creators with God in the “ministry of reconciliation” (2 Corinthians 5:16-21, Colossians 1:20), including care for creation in all its diversity. Building peace is working at restoring creation to wholeness, where peace and justice will once again embrace and kiss each other (Psalm 85:10). 

    The Ground of Our Hope 

    We struggle with troubling questions: Is there hope for this world? Can we really make a difference with our limited knowledge, energy, and resources? Or will this world pass away soon, regardless of our efforts? What should we hope for? 

    The Shared Convictions conclude with these words: 

    “We seek to walk in [Jesus’] name by the power of the Holy Spirit, as we confidently await Christ’s return and the final fulfillment of God’s kingdom.” 

    “Confident waiting” is one way to speak of hope. This hope in God’s future must, however, never be an escape from our responsibility here and now. Hope propels us to act now, where we are. Such hope is not optimism, nor does it rest on our resilience or inventiveness. It rests fully on God’s faithfulness. 

    The love that the Creator pours into our hearts through the Spirit (Romans 5:1-5) empowers us to act with hope as the body of the Christ who gave his life to save this cosmos. We work with hope even as we wait in faith. All creation is groaning in eager anticipation of us putting our hope-filled faith into practice (Romans 8:22; Hebrews 11:1; 12:12-15). 

    Today we might thus restate the concluding sentence of the Shared Convictions as follows: “We seek to walk by the power of the life-giving Spirit in the name of Jesus Christ through whom all things are created, redeemed and sustained, as we eagerly and actively await the shalom the final fulfillment of God’s kingdom will bring.” 

    Let us ask the Spirit for clarity and vision to help us respond faithfully to the challenge of our day. 

    Let us pledge to practice loving care and patience with each other as we walk this challenging path together. 

    Let us prayerfully support the Creation Care Task Force and all the many efforts to respond to the crisis we face together. 

    That is our prayer for the MWC family of faith. 

    The earth is the Lord’s and all that is in it, the world, and those who live in it. Psalm 24:1 

    * On the earliest manuscripts, “world” in John 3:16 is given in Greek as cosmos which pushes our imaginations to account for much more than the human experience. 

    Missed Part 1 last month?

    Read “God so loved the cosmos”

    Find Season of Creation resources from Mennonite churches:

    “Creation” – Algemene Doopsgezind Nederland
    To Hope and Act with Creation – Mennonite Church USA and Canada
    MWC Faith & Life Commission
    Creation Care Task Force

    #seasonofcreation
    #seasonofcreation2024

  • Brokenness into glory 

    Kintsukuroi, a traditional Japanese technique, involves repairing ceramics with lacquer and gold, embracing damage as part of an object’s history instead of concealing or discarding it.  

    This process entails identifying broken areas and delicately mending them with precious gold, resulting in unique pieces that blend brokenness with magnificence, elevating its value and beauty. 

    In the realm of international relations, unfairness and injustice can escalate into conflicts and wars, fracturing families due to lack of respect and consideration. By engaging in dialogue akin to a potter assessing broken angles, and addressing wounds with love, understanding, tolerance, and compassion, relationships can be restored, and peace can prevail.  

    The transformation of brokenness into glory signifies a shift where imperfections no longer denote flaws but rather symbolize growth and resilience. The incorporation of gold highlights the beauty within brokenness, enhancing its value and significance. 

    During Peace Sunday, a symbolic act involving a paper tree was carried out, where individuals identified their “potters” whom they would turn to for support during challenging times. This fostered a culture of love and kindness among participants.  

    Despite the existence of conflicts, divisions and injustices globally, there remains a pathway toward peace and healing by embodying the role of the potter in the hands of the Father, treating others with love and compassion akin to gold filling cracks to enhance beauty and wholeness.  

    Individuals can contribute to a more harmonious and interconnected world. 

    Prayer 

    Dear Heavenly Father, 

    Through your gentle touch, we can experience your precious healing. Our imperfections are treated with special honour. 

    Father, please help us to be sensitive to people’s wounds. Through your grace and gifts, may we embody your love, empathy and compassion. 

    We are willing to meet the needs of others. 

    Grant us the courage to embrace our brokenness, receive healing and reveal your glory through our wounds. 

    Thank you, Father. You are Jehovah Rapha. Your healing brings us unity and peace. 

    In Jesus’ name, we pray. Amen. 

    —Wincy Wan is a member of the Peace Commission. She is a pastor of a Mennonite church in Hong Kong. 

    Clay in God’s hands 

    Kari Traoré in Burkina Faso. Photo: Siaka Traoré

    Kintsukuroi, the practice of creating or recreating from broken pottery led my thoughts toward Jeremiah who was sent by the Lord to go to a potter’s house.  

    When Jeremiah got there, he noticed that “Whenever the object of clay which he was making turned out badly in his hand, he tried again, making of the clay another object of whatever sort he pleased.” 

     Then the message of God was: “Can I not do to you, house of Israel, as this potter has done? says the LORD. Indeed, like clay in the hand of the potter, so are you in my hand, house of Israel.” (Jeremiah 18:4,6 NAB)  

    The Lord’s message to Jeremiah is that God does whatever God wants, sometimes according to a human’s attitude.  

    Unfortunately, because of our stubbornness, we often invert roles, considering ourselves God and God the clay.  

    That’s what we can understand in Isaiah 29:15-17: “Your perversity is as though the potter were taken to be the clay: As though what is made should say of its maker, “He made me not!” Or the vessel should say of the potter, “He does not understand.”  

    Somehow the apostle Paul shared this idea when he said: “Or does not the potter have a right over the clay, to make out of the same lump one vessel for a noble purpose and another for an ignoble one? What if God, wishing to show his wrath and make known his power, has endured with much patience the vessels of wrath made for destruction?” (Romans 9:21-22). 

    Let’s give to the Lord the direction of our lives. 

    Prayer 

    Oh Lord, break in me what is not yours and rebuild me according to what you want me to be, in order to glorify your name! 

    —Kari Traoré is a member of the Peace Commission. He is a pastor of a Mennonite church in Burkina Faso.  

  • The environmental crisis and our mandate to care for creation 

    A word of encouragement from the MWC Faith & Life Commission and the Creation Care Task Force. 

    Part 1 of 2 

    “Creation care” is taking on ever-increasing urgency. 

    The news reminds us daily of alarming changes in our climate. As the Creation Care Task Force’s survey shows, our sisters and brothers in our global family of faith suffer drought, floods, destructive storms, fire, famine and the devastation brought by war. Wildlife Diverse species are endangered or even going extinct. 

    We are witnessing terrible violence against God’s beloved creation. And we are increasingly aware of how much we share in the harm, both as sinners and as sinned-against. 

    How do we respond? 

    Our answers will surely vary depending on where we live, on our resources, the depth of our faith, our theology and on our willingness to respond to the call of the moment. However, respond we must, whether we live in the Global North, which bears a disproportionate share of responsibility for the crisis, or in the Global South, which bears a disproportionate share of its impact. 

    We live in a world that has borne the effects of human sinfulness since Eden. It has broken our relationship with God, with each other, and with creation in all its diversity. But we also live in a world in which the gracious and liberating Spirit of God is bringing about “new creation” in and through Christ (2 Corinthians 5:17). 

    What is that Spirit saying to us at this time? 

    The Shared Convictions and Creation Care 

    One way the Spirit speaks to us is by reminding us of our MWC Shared Convictions. With all our many differences, they remind us that we already share a basis for us to respond as a family of faith to the environmental crisis. 

    Here are some implications of the convictions we share: 

    Shared Conviction #1: God is known to us as Father, Son and Holy Spirit, the Creator who seeks to restore fallen humanity by calling a people to be faithful in fellowship, worship, service and witness. 

    The Bible invites us to extend Conviction #1 beyond God seeking to “restore fallen humanity” to include “all things in heaven and on earth” (Ephesians 1:10), including ecosystems that are suffering from the effects of our fallenness. 

    Indeed, God desires to save us from our callous and violent abuse of God’s beloved creation, so we can join God in truly caring for creation in distress. We will not be saved by our work as stewards of creation; but we are “saved by grace” for the good work that includes care of creation (Ephesians 2:8-10). 

    Shared Conviction #2: Jesus is the Son of God. Through his life and teachings, his cross and resurrection, he showed us how to be faithful disciples, redeemed the world, and offers eternal life. 

    When Conviction #2 speaks of Jesus Christ “redeeming the world,” it is a “world” that includes all of creation. It is because God loves the cosmos (John 3:16) that God is in Christ “gathering up all things” in heaven and on earth (Ephesians 1:10). It is this cosmos-loving Jesus who teaches us how to be cosmos-loving disciples. 

    Shared Conviction #3: As a church, we are a community of those whom God’s Spirit calls to turn from sin, acknowledge Jesus Christ as Lord, receive baptism upon confession of faith, and follow Christ in life. 

    We hear the Spirit calling us to respond to the suffering of creation by repenting, by turning from greed and selfish ambition. To acknowledge the lordship of Christ is a rock-solid basis for our missionary calling to care for creation. 

    Because Christ is Lord, the entire cosmos is the field of God’s mission to reclaim, redeem and recreate. To follow Christ in life is to join in on that mission, living simply, reducing the impact of our consumerism on our environment, advocating for those most vulnerable, and responding practically to their suffering. 

    Shared Conviction #4: As a faith community, we accept the Bible as our authority for faith and life, interpreting it together under Holy Spirit guidance, in the light of Jesus Christ to discern God’s will for our obedience. 

    The Jesus Christ we meet in the Bible is the one through whom all things are created – everything, not just people (John 1:3 and Colossians 1:16). He is indeed the “light of the cosmos” (John 9:12). That profound mystery must shape our discipleship (John 3:21). 

    Shared Conviction #5: The Spirit of Jesus empowers us to trust God in all areas of life so we become peacemakers who renounce violence, love our enemies, seek justice, and share our possessions with those in need. 

    We recognize that violence is an implicit part of the exploitation of natural resources, where the powerful lay claim to land and resources, seeking to silence voices raised in opposition. Those who protect and defend the environment are being persecuted and killed in unprecedented numbers all around the world. 

    Care for creation in our day calls for us as the body of Christ to call out injustice and violence in solidarity with the vulnerable. Creation care and seeking justice are inseparable. 

    Shared Conviction #7: As a worldwide community of faith and life we transcend boundaries of nationality, race, class, gender and language. We seek to live in the world without conforming to the powers of evil, witnessing to God’s grace by serving others, caring for creation, and inviting all people to know Jesus Christ as Saviour and Lord. 

    In this conviction we together clearly state that creation care is at the very heart of the church’s mission to “witness to God’s grace.” Moreover, as a “worldwide community of faith and life,” transcending boundaries of geography, politics, and economic resources, we are presented with countless opportunities to collaborate in responding to the critical need for creation care. 

    We give thanks for the collaboration already taking place. 

    The earth is the Lord’s and all that is in it, the world, and those who live in it. Psalm 24:1 

    Look for Part 2 next month: “Faithfulness in action” 

    Find Season of Creation resources from Mennonite churches:

    • “Creation” – Algemene Doopsgezind Nederland
    Read resource
    • To Hope and Act with Creation – Mennonite Church USA and Canada
    Read resource

    #seasonofcreation
    #seasonofcreation2024

  • “Religion that is pure and undefiled before God the Father is this: to care for orphans and widows in their distress” (James 1:27). Igreja Evangelica Menonita Em Angola (IEMA) has taken this to heart with a lending project to promote small business for widows and abandoned women in their community.

    During a meeting of IEMA’s executive committee, the women’s department raised concerns about struggling women in four provinces where the church operates: Luanda, Uige, Lunda Norte and Lunda Sul.

    The leaders decided to provide capital assist women to develop small businesses for their ongoing sources of income.

    To support the project, the Mennonite World Conference member church received a Global Church Sharing Fund grant of $10 000.

    Recognizing economic disparity that accompanies our diverse global Anabaptist family, the Global Church Sharing Fund aims to meet the needs of some with the surplus of others, as in 2 Corinthians 8:13-15.

    “Within the mosaic of the global family, our members have different resources and needs. Through the Global Church Sharing fund, we seek to share with each other and turn our differences into beauty,” says Tigist Tesfaye, MWC Deacons Commission secretary. 

    Over two project periods, IEMA gave a loan of US$50 to 160 women each. “Some of the women wanted to start a productive activity for the first time, others were already engaged in various activities but whose business failed due to lack of capital,” says Emanuel NGOMBO MATANU, project manager.

    The project provided entrepreneurial training and monitoring to empower women to carry out their activities and to reduce their poverty.

    About 70% of the women were able to repay the loan within several months. “The women who returned the money claimed they can now continue their business,” says Rev. Makanimpovi Sebastião Sikonda, a IEMA leader who serves on MWC’s General Council. Some 10% did not follow up at all.

    “Physical and spiritual needs are interconnected,” says Tigist Tesfaye. “We are pleased to support IEMA in caring for their own members through this project to equip vulnerable women to increase their income.”

    Applications to the Global Church Sharing Fund must be endorsed the national MWC member church. Grant recipients in 2023 include support for completing construction of a guest house for the Mennonite church in Ghana; translation of John D Roth’s book Stories: How Mennonites came to be into Portuguese in Brazil; support for a regional fellowship gathering of Anabaptist leaders from Peru, Ecuador, Colombia and Venezuela; and emergency funding for natural disaster response in Malawi and Kenya.

    About MWC member church IEMA

    In 2024, IEMA reported a total of 45 congregations with 11,672 baptized members in 2024. There have been Mennonite churches in Angola since the 1980s, largely stemming from Angolan refugees who encountered Mennonite ministries in DR Congo. They have a primary and secondary school in Rocha Pinto and Cacuaco (Luanda).

    How can you pray for IEMA

    The resource-rich country became independent of colonial rule in 1975 but decades long civil war followed. The country has become politically stable since 2002, but economic and social inequality continue to divide the population. Droughts and excess rain events challenge rural and subsistence farmers’ survival. Pray that the church may be equipped and encouraged to share the hope of Jesus while helping to meet daily needs.

    Please share: your gifts to MWC can support projects that build the church through worship and material assistance around the world.

  • Even civil war doesn’t stop the global family from supporting one another. For the Indonesia 2022 Assembly, Amos Chin from Bible Missionary Church, Mennonite (BMC), came to participate in the MWC General Council. A military coup followed by civil war had broken out in his country a year earlier, destroying the livelihoods of people there. 

    That year and also in 2023, BMC received a Global Church Sharing Fund (GCSF) grant from Mennonite World Conference. “We used the fund for food, medicine and basic necessities for the Mennonite refugees in the Chin state,” said Amos Chin. 

    “Many of us, especially young men in the families, have to live in hiding to prevent being conscripted in the military. During a civil war like this, there’s no question that conscription would mean killing our neighbours and friends. We do not want to take part in this,” said Amos Chin. 

    However, these young men may be financial providers for their families. “Under such pressure, these gifts have allowed us to help our church members and war refugees obtain basic needs,” said Amos Chin. 

    The MWC family has also responded on a member-church basis. 

    Global Church Sharing Fund

    In 2022, Assembly host conferences GKMI (Gereja Kristen Muria Indonesia)* and JKI (Jemaat Kristen Indonesia)* sent aid to refugees, both to displaced peoples and those who want to return to their hometowns. 

    During the 2024 Executive Committee meetings in Curitiba, Brazil, Andean region regional representative Pablo Stucky passed a special offering from his home church in Colombia to Myanmar. “Members of my church follow the situation of Myanmar keenly because they too have endured years of mandatory military service, internal armed conflict and forced displacement,” said Pablo Stucky.

    “These connections were made possible because all our churches were connected to Mennonite World Conference and because MWC raised the issue of Myanmar. For this, I thank you,” said Amos Chin. 

    Bruce Campbell-Janz, MWC Chief Development Officer, said, “Everyone in MWC is called together to follow Jesus, and in this there are many opportunities to practise generosity as MWC amplifies the voices of churches around the world facing challenges. This mutual sharing in suffering and joy is core to MWC’s vision.” 

    Since the civil war broke in 2021, about half of the country is controlled by rebel forces, causing military bombing and raids on a daily basis. Death tolls continue to rise, now numbering 50 000 according to The Armed Conflict Location and Event Data Project (ACLED). This makes Myanmar the most violent among the 50 wars ACLED tracks globally. 

    Photo: Amos Chin

    About 30 percent of Myanmar’s population is facing food insecurity, according to the 2023 World Food Programme report. 

    Since the civil war broke in 2021, BMC had to close three refugee camps due to food scarcity and lack of medicine. One Mennonite church has been destroyed. The Mennonite church in Myanmar has 47 congregations, 21 of which exist in locations severely impacted by the war. 

    “Myanmar is facing many problems, from war, food scarcity, high inflation to high unemployment. But, on the other hand, God is opening a great door for us to continue spreading the gospel. In fact, church attendance is growing, and many of our youth made a pledge not to partake in the civil war because they understood the Anabaptist teaching of peace. Some have even chosen to go to prison rather than taking up arms,” said Amos Chin. 

    “Please continue to pray for us, the more than 200 Mennonite families whose livelihoods have been totally destroyed by war. Pray for peace in Myanmar,” said Amos Chin. 

    About MWC national member church Bible Missionary Church, Mennonite 

    Established in 1997, Bible Missionary Church, Mennonite, in Myanmar has 47 congregations with around 2 000 baptized members and 3 500 regular attenders. The church has been following Jesus in the context of state violence for decades, with escalation into civil war after a 2021 coup. 

    How can you pray for Bible Missionary Church, Mennonite?

    *Today, there are three Anabaptist-Mennonite groups in Indonesia: 

    • Gereja Injili di Tanah Jawa (GITJ –Evangelical Church in the Land of Java) 
    • Gereja Kristen Muria Indonesia (GKMI –Muria Christian Church of Indonesia) 
    • Jemaat Kristen Indonesia (JKI –Indonesian Christian Congregation) 

  • Peace Sunday 2024 Teaching resource 

    Reading Scripture has always been at the heart of the church’s life, but from early on, different ways of reading and understanding have led to conflict and division. 

    What is Scripture? 

    Already in the early centuries several movements arose with differing claims about the meaning of the Gospel and how to understand Scripture. In the 2nd century, Marcion (c. 85-160 CE) refused to recognize the Scripture of the Jewish people, writings which Christians had used from the beginning. He founded a new and large church which used only Marcion’s edited canon of Paul’s epistles and the Gospel of Luke. During this same period, Gnosticism was making headway, denying the Incarnation and claiming the true knowledge came from the “secrets” of “those who know”, and composing their own Gospels. 

    Irenaeus was born around 140 in Asia Minor, moved to Lyon (in today’s France) where he became bishop. As part of his ministry, he wrote to argue against Marcion and the Gnostics. Irenaeus recognized the challenge represented in trying to make sense of the many narratives in Jewish Scripture, which the church interpreted in the light of our Gospels and many epistles that were also commonly accepted as Scripture during this time, since the New Testament as we now know it was not yet finalized. 

    A king or a fox? 

    One way that Ireneaus dealt with this question was to describe Scripture as a mosaic. He used the image of the Bible as a beautiful image of a king, constructed by a skillful artist out of precious jewels. What happened with other readings such as those of Marcion or the Gnostics was to take the mosaic apart, reshuffling the pieces so that the final image was no longer a king, but something else, such as a fox. 

    In Irenaeus’s mind, the king was of course Jesus. The bishop of Lyon was part of the church when it was still a persecuted minority and had not aligned itself with the political power of the Roman empire. In this context, king Jesus was not like the Roman Caeser, but the nonviolent Christ of the Gospels, much the same as in the Anabaptist tradition. 

    Along with other theologians of this period, Irenaeus understood the incarnation as a profound reflection of God’s nature, the God whose self-giving love on the cross and resurrection redeemed humanity from captivity to Satan who used violence to keep humanity imprisoned. For Irenaeus, the mosaic of Scripture, i.e., its proper reading, was to point to this Jesus and not to another; not to change the king into a fox. His theology has continued to influence the church up until today. In 2022, for example, Pope Francis attributed to Irenaeus the title of “doctor of unity.” 

    Irenaeus’s solution of course did not solve the problem. Differing readings of Scripture persisted. During this same period the early church recognized that guideposts were necessary for this kind of reading of Scripture. 

    Rules to guide 

    These guideposts were called “rules of faith,” and Scripture was to be interpreted in line with the guideposts. They left a lot of room for discussion, but also set limits beyond which the king would become a fox. The first rules of faith were formulated in reaction to Marcion and Gnosticism, and the process has gone on ever since. 

    Mennonite World Conference’s understanding of the “king” in the mosaic is close to that of Irenaeus. Jesus, who announced God’s kingdom and was crucified as the “king of the Jews”, taught and lived nonviolence. His acceptance of death on a cross corresponded to his rejection of hatred and vengeance, his resurrection signaled the defeat of death and evil. 

    Unfortunately, throughout her history, the church has sometimes turned the “king” into a “fox,” using Scripture to construe a Jesus who called Christians to fight and to make war. The Anabaptist movement reacted to these restructurings of the mosaic. 

    Shared Convictions 

    In more recent times, MWC member churches together produced guideposts to the reading of Scripture which are called “Shared Convictions.” The fourth of these seven convictions recognizes the importance of Scripture. 

    As a faith community, we accept the Bible as our authority for faith and life, interpreting it together under Holy Spirit guidance, in the light of Jesus Christ to discern God’s will for our obedience. 

    The fifth conviction depicts an understanding of Jesus close to that of the early church. 

    The Spirit of Jesus empowers us to trust God in all areas of life so we become peacemakers who renounce violence, love our enemies, seek justice, and share our possessions with those in need. 

    Ireneaus described the mosaic of Scripture as a “collection of jewels”. But the narratives that come to us in the Bible tell of much brokenness. Brokenness of relationships, between humanity and God, between humans, as well as humanity’s relationship with nature. The “jewels” of Scripture tell stories of a broken world, of violence, of rejection and abuse. 

    But the real jewel is the narrative of God’s faithfulness, God’s determination to make things right, through self-giving love. God, in Christ, is taking the broken aspects of our lives and of the world and working to make things right, to reconcile. To that, we are called to witness, through deed and word and through our common life as a global fellowship. 

    The seventh shared conviction reflects this project of reconciliation and healing and incorporates it into the life of our communities. 

    As a world-wide community of faith and life we transcend boundaries of nationality, race, class, gender and language. We seek to live in the world without conforming to the powers of evil, witnessing to God’s grace by serving others, caring for creation, and inviting all people to know Jesus Christ as Saviour and Lord. 

    To transcend these boundaries, we must be aware of the narratives of brokenness in Scripture and in our lives that God is redeeming through self-giving love. Then the mosaic of the world-wide fellowship is comprised of brokenness turned into jewels. 

    —Neil Blough is former director of the Paris Mennonite Centre and professor emeritus of church history at Faculté Libre de Théologie Évangélique Vaux-sur-Seine, France. 

  • 2 Corinthians 4:7 describes the gospel as a “treasure” in “clay jars.”

    These humble vessels bring to mind the Japanese tradition of kintsukuroi that creates (or recreates) pottery from broken pieces. Damaged vessels are put back together, often with gold binding, to create a useful object once again.

    The new piece tells a story about the past and is infused with glory that is greater than the former, as in Haggai 2:9.

    As a community, try out this form of art.

    • Go throughout your neighbourhood, collecting rubbish, and cleaning up.
    • Find broken vessels (e.g., dishes or vases).
    • Clean the broken items that can be reused.
    • Work together to piece them back together, not into what they were but to create (or recreate) something new and beautiful.
    Photo: Andrew Suderman

    For example, see the pictured cross constructed from broken clay jars. Iglesia Cristiana Menonita Centre de Fe, Anolaima, built this park “Igleparque” in their town about 2 hours’ drive from Bogotá. It is open to the public. Church members guide visitors through to view its many features and to share the message of the gospel. 

    With permission, send your story and photo to photo@mwc-cmm.org to share with the global Anabaptist family.

    Peace Sunday 2024 – worship resource

     

  • The rain came with a cool breeze, driving humid heat out the open church windows. So began “That the World May Know” (John 17:23), the fourth Global Gathering of the Global Christian Forum (GCF) in Accra, Ghana.  

    The gathering 16-19 April 2024 marked the 25th anniversary of the Global Christian Forum. This is unique space for all major streams of Christianity to be together for encounter and prayer. Today, the GCF reflects the movement of the majority of churches from the Global North to the Global South. 

    A communiqué written by a group of eight representatives summarized the event.  

    “To share our personal stories is to witness to the resurrection of Christ together. These stories act as bridges that help to foster mutual respect and embrace diversity by recognising Christ in the other,” the GCF communiqué says. 

    Faith and Life Commission member Anne-Cathy Graber represented Mennonite World Conference at the Forum. “It’s an honour to contribute to the third part of MWC’s mission to ‘relate to other Christian world communions’ by participating in this global gathering,” she says. “We pray that the world may know we are Christ’s disciples through our unity lived out through gatherings like these.” 

    Anne-Cathy Graber represents Mennonite World Conference at the Global Christian Forum
    Anne-Cathy Graber represents Mennonite World Conference at the Global Christian Forum. Photo: Comfort Woode

    Broken in humanity 

    The Forum included a pilgrimage to Cape Coast Castle where millions of African men, women, and children were kept in dungeons until loaded on ships that would take them to the Americas, Caribbean and Europe as objects of trade. In the church building above the dark stifling space, blessings had been invoked for the ships that carried captives away. 

    Story sharing throughout the Forum told of continuing dehumanisation across the world today. Following the castle visit, participants worshipped in Wesley Methodist Cathedral, calling for lamentation, healing and reconciliation. 

    “We are empowered by the Spirit to act for the restoration of the world. As the broken yet reconciling Body of Christ, we can clearly hear the voice of the Shepherd who heals all wounds,” declares the GCF communiqué. “The church must raise its prophetic voice.” 

    The very first youth gathering in GCF’s history preceded the main Forum from 13-15 April 2024. The diversity and vision of the young adults gave energy to their own conversations about justice, hope and reconciliation. 

    Traditional Ghanaian drummers provide welcome music as delegates arrive for the Global Christian Forum in Ghana. 
    A procession of flags from participating countries is headed by a Ghanaian-style cross.  
    A Glimpse of the Fourth Global Gathering

  • Could Anabaptist-Mennonites practice “remembering our baptism” as a tool for lifelong discipleship?

    Although they often baptize infants, both Catholics and Lutherans call upon the believer – sometimes every year – to “remember your baptism” into a life of discipleship.

    Former MWC general secretary Larry Miller learned this through the five-year process of trilateral dialogues between Mennonites, Lutherans and Catholics.  

    “I confessed to them with some embarrassment…that [although I was baptized as a young adult] I could not even remember exactly when it had taken place!” says Larry Miller.

    We are inviting our leaders to remember their baptism. What about you? What is your baptism story?

    Don’t forget to read the study guide to the report on baptism. Your responses to the questions are welcome until November 2024.

    An alternative way of life

    When I was baptized at a Mennonite congregation at age 20, a woman was also baptized at the same time.  Atsuhiro Katano

    During the service, she gave a powerful witness, telling her story of so much suffering, spiritual turbulence and family struggle leading up to her drastic conversion. She finally found the genuine Lord of her life.

    Her testimony overwhelmed me, a young university student, still innocent, successful and easy-going in life.

    Then my turn came: I was so intimidated that I could only mumble that I decided to follow Jesus just because I felt it was somehow right and natural to do so.

    Reflecting on my embarrassment, I figured out later that I became Mennonite because it most clearly addressed nonconformity to the world as its core value.

    Though not so dramatic, I was struggling with the casual but persistent pressure to conform to the surrounding culture in the Japanese high-context society. Anabaptist emphasis on believers’ baptism and discipleship as an alternative way of life conveyed to me a clear message that I was valued as an individual and that it was OK to be different from the majority.

    —Hiro Katano, General Council delegate for Nihon Menonaito Kirisuto Kyokai Kyogikai (Japan Mennonite Christian Church Conference), Japan 

    A growing relationship

    My parents told me: ‘now it is time to think about baptism. You have to ask for forgiveness and accept Jesus as your personal Saviour.’  Vikal Rao

    We were all going to church, but that time I didn’t understand much about a personal encounter with Jesus. The pastor taught me about the Bible in a class for 10 days.

    The day I was baptized was 16 November 1986. I was 20 years old. I dressed up in white clothes and was baptized by pouring in Bethel Church (a member of Bhartiya General Conference Mennonite Church).

    The day before, the whole family prayed together.

    On Sunday morning, I shared my testimony in front of the whole church then was baptised. Everyone came and kissed me and blessed me, so I felt really special. Then I became a member of the church.

    After my baptism, I felt that I have submitted my life to someone so I have to be careful. That understanding was with me but I made mistakes. I learned slowly.

    Many times, I prayed and I received answers. When I graduated, I prayed for a job where I can serve the church as well. God led me. My father advised me to take a teaching job. Many years later, I got opportunity to serve the church.

    Slowly you experience growing relationship with Jesus. For me it was like that. It took me a while to fully understand what it means to surrender your life to Christ. Baptism was a day I surrendered my life, but the strong bond of relationship developed later on.

    —Vikal Rao, pastor and executive secretary, Mennonite Church India 

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    Chosen to serve

    Personally, in my case, I was baptized at the age of 13. 

    My baptism was by immersion.

    My memories are that I was accompanied by members of the church and by a singing group. On the day of the baptism the atmosphere was festive. I was submerged in the water of a river in my region known as the Kwilu River.

    In the morning on that day, a Sunday, we only had a baptism. There was no other service other than the service of baptism.

    We were baptized in the morning and after the baptism around 9 o’clock we had worship to give thanks to God and to share communion and the Last Supper with the people of God.

    There were four of us who were baptized, two girls and two boys, after a four-month period of teaching.

    Among the texts that day I remember Romans 3:23, Romans 6:23, and John 3:16.

    Among the songs was one that talked about how God chose you to serve, so you must serve. It was sung in the regional language.

    [Click here to listen to a brief audio of the tune] 

    “God chose you so that you would serve him with all of your heart, all of your soul and all of your mind.”

    This was among the songs that were sung the day of my baptism.

    —Felo Gracia, a member of the Mission Commission, from the Democratic Republic of Congo 

    A door opens to serve Christ

    I got baptized at the age of 17 years.  

    Having been raised in a Christian home, I learned to pray as a small child. My mother had taught me a prayer which I repeated every evening before going to bed. One day she told me that it was about time that I prayed another prayer – without telling me how or teaching me a new prayer. Before long, I decided that I would say the Lord’s Prayer, which I had memorized in Sunday School.

    So every day before going to bed, I knelt and prayed the “Vater Unser”. Only later did I realize how good this decision was.

    At the age of 13 years, I struggled with soteriological issues. How does a “Christian” child or adolescent become a Christian? Well, I started praying about that. The answer came at an evangelistic campaign that same year, where I found a way to make a conscious decision to become a disciple of Christ.

    In my adolescence, my decision from a few years ago needed an update. After experiencing a personal spiritual renewal, I decided to ask for baptism.

    Our baptism group was a large group; we were over 20, mostly youth. After a very helpful preparation course of what it means to follow Christ, get baptized and belong to the church, we were ready for the special event.

    The day before, the Mennonite Brethren Church of Filadelfia, Paraguay, got together in order to listen to our testimonies, which usually included a sort of dialogue about our faith experience.

    The baptismal service was a huge event and consisted of three parts: A worship service focusing on the meaning of baptism, being a Christian and belonging to the church. Then came the act of baptism outside of the building, where everyone gathered around the baptismal font. Every one to be baptized was dressed in white.

    Usually the baptizing was not done by the pastor himself; it could be a deacon or another preacher.

    Thereafter followed the reception into the fellowship of the church, which included a certificate. The service concluded with the celebration of the Lord’s Supper with special attention given to the new ones.

    It was a very meaningful experience. A public testimony, getting into the water and being immersed in the water before everyone and experiencing for the first time the Lord´s Supper was rather moving for me.

    Also, it was like a door opening itself for me in order to serve Christ. And this has been my privilege since then.

    —Victor Wall is a member of the steering committee of GAHEN (Global Anabaptist Higher Education Network), and the liaison with the Faith & Life Commission. He is a member of the Mennonite Brethren church in Paraguay. 

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    A wonderful journey of new birth

    kneeling woman receives sprinkling baptism from two standing women“[Come]…to the grace of God which is given through Christ at the new birth of Baptism… For our bodies are begotten by parents who are seen but our souls are begotten anew through faith.” This line from St. Cyril of Jerusalem’s Catechetical Lectures on baptism inspires Wincy Wan, member of the Peace Commission and pastor at Hong Kong Mennonite Church.

    Baptism is a covenant between God and humanity, says Wincy Wan. “It is a sign of grace, from being baptized to baptizing others; these are all in God’s grace and election.”

    “Beholding the rebirth, experiencing the renewal by the Holy Spirit is a wonderful journey for me.”

    On the MWC website you will find the full Report on the three-way conversations, as well as a study guide the Faith and Life Commission has prepared.

    Read a letter of invitation from the Faith & Life Commission 

    We are very eager to hear what perspectives and experiences you bring. You can respond as individuals, as congregations (perhaps through Bible study groups, discussion groups, etc.), and as national church bodies.

    Please get your responses to us by 1‚ÄØNovember.

    Send them to baptism@mwc-cmm.org.

    The Faith and Life Commission will compile the responses in a report to the MWC General Council in May 2025.

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  • “We are called to be shalom-makers wherever we go. It takes courage, discipline, commitment and, of course, the guidance of the Holy Spirit,” says Andi Santoso, chair of the Deacons Commission. 

    What is the Deacons Commission? 

    The Deacons Commission* is the pastoral arm of Mennonite World Conference, focusing on the welfare of member churches, particularly in times of distress. The Commission offers listening, prayer, encouragement and support to churches by “walking with them” in their particular need. 

    The Commission promotes the attitude and practice of service among member churches by means of visits, teaching and materials. 

    What does the Deacons Commission do? 

    Global Church Sharing Fund 

    The Deacons Commission manages the Global Church Sharing Fund (GCSF), to which MWC member and associate member churches in Africa, Asia and Latin America/Caribbean may apply for a grant of up to US$10 000 for ministries that advance the life and mission of their churches. In 2023, GCSF disbursed more than USD$100 000 to churches in nine countries, on initiatives ranging from church building, translation of Anabaptist documents into local languages, disaster responses, ministry support for disadvantaged groups, to capacity building. 

    “It is important for us to continue to support each other so that ‘Those who gathered more did not have too much, and those who gathered less did not have too little’” (2 Corinthians 8:13–15),” Andi continued, “Yet it is equally important that those who receive the gift have the power to determine how it will further God’s mission in their circumstances.” 

    Click here to learn about the Global Church Sharing Fund

    Prayer 

    The Deacons Commission publishes a monthly prayer network newsletter, which raises prayer requests from MWC member churches globally. Along with the regional representatives, the Deacons Commission also hosts the bimonthly Online Prayer Hour, a one-hour virtual meeting for members from around the world to pray for and with each other. 

    Sign up for the prayer network email here

    Register for the next Online Prayer Hour here 

    OPH May 2024

    Delegation Visits 

    During their in-person meetings, the Deacons Commission agreed to expand the definition of delegation visits to churches facing a prolonged or extremely challenging situation. 

    • a. Virtual meetings with church leaders and other MWC Networks. In 2023, the Deacons Commission met virtually with the Young AnaBaptists (YABs) Committee to learn their priorities and see where the two teams can collaborate. Future plans may include training sessions. 
    • b. Unofficial visits. When Deacons Commission members are invited to speak in a different church or country, they can visit local Anabaptist-Mennonite churches, host a workshop, or be in dialog about the role of MWC in empowering local churches.
      For example, in 2023, Deacons Commission secretary Tigist Tesfaye was invited to India as speaker at the annual All-India Mennonite Women’s conference. She also visited 15 local Anabaptist-Mennonite churches while there, and discussed how women were involved in the work of the church. 
    • c. Official visits: a team of continental delegates, subject matter experts and Deacons Commission members make a formal visit to encourage a member church experiencing distress, challenges or conflict. The last official visit was in 2020 to Burkina Faso.

    Plans for 2024 

    After a moratorium on travel during the COVID years, the new members of the Deacons Commission held face-to-face meetings alongside the Global Peacebuilding Festival in Harrisonburg, Virginia, USA, in June 2023. They reviewed the tasks of the Deacons Commission (Global Church Sharing Fund, Prayer Network, delegations) and made plans for the future. 

    “We want to relaunch the Deacons’ delegation visit to the least-supported congregations or those suffering from natural disasters or horizontal conflicts,” says Andi Santoso. 

    Plans are also underway to train Deacons Commission’s members on trauma-informed ministry and how to be in solidarity with churches dealing with collective trauma. 

    Who are the members of the Deacons Commission? Click here to learn more 

    Like the chambers of a heart, the four MWC commissions serve the global community of Anabaptist-related churches, in the areas of Deacons, Faith and Life, Peace, Mission. Commissions prepare materials for consideration by the General Council, give guidance and propose resources to member churches, and facilitate MWC-related networks or fellowships working together on matters of common interest and focus. In the following, one of the commissions shares a message from their ministry focus. 

    39.1

  • “What a good way to end our day praying together as a global church,” says Sushant Nand, a leader in Mennonite Church India. He led a breakout room for Online Prayer Hour, a bimonthly event at 14:00 UTC that gathers Anabaptist-Mennonites from around the world.  

    After a short prayer focus on Mennonite Action (a movement calling Canadians and Americans to ask their elected representatives to support a ceasefire in Gaza), the more than 50 participants in Online Prayer Hour divide into small groups on Zoom to pray.  

    Heavy storms in India and a cable outage in West Africa Burkina Faso made it challenging for participants from those regions to stay connected.  

    The Hindi-language breakout rooms speak about being a living witness for peace among persecution in India. In several regions, Christians have been beaten, their churches demolished; other times the persecution is more subtle: “noncooperation of the government regarding Christian faith.”  

    Participants from DR Congo say fear drives conflict, creating cycles of violence and displacement. “Praying for peace in the world is very real, in DR Congo,” says Bruce Campbell-Janz, MWC chief development officer and breakout room leader in French.  

    Many call for prayer for fair elections and for churches to live out loving their neighbours. Political rhetoric of intolerance and division is increasing in popularity. 2024 will see national elections in more than 60 countries, including India in April and May.  

    Participants pray for Haiti where thousands of people are trying to leave as violence and political instability grows.  

    Prayers are also raised for growth: new leaders, young people involved and new church plants in Anabaptist-Mennonite national churches around the world.  

    “As we prepare to mark the 500th anniversary of Anabaptism, we pray that our time together is not just a time to look back but a time to look forward,” says J. Ron Byler, coordinator of commissions secretaries. MWC’s Faith & Life Commission is also in dialogue with members of the World Communion of Reformed Churches. For the Ascension Day memorial event in Switzerland, he calls for prayer that General Council members from Africa and Asia would successfully receive visas to participate, so the event could truly be a global gathering. Prayers are also raised for the upcoming Executive Committee meetings and Renewal 2024 event in Brazil.  

    “May we find a voice to speak with courage and love,” says Cynthia Peacock, MWC regional representative for South Asia. 

    OPH May 2024

    • Praise God for a new Mennonite church established in India, where most of the members have come to Christian practices from other faiths.  
    • Pray that God would raise up new leaders in North American churches.  
    • Pray for people in Latin America, particularly Venezuela and Ecuador where violence harms people, and feeds into migration stresses.  
    • Pray for peace and justice.  
    • Praise God for the gift of unity; may we receive it. 

    These petitions were noted in the report-backs from small group rooms in Online Prayer Hour.  

    Every two months, Anabaptist-Mennonites from around the world gather online to pray together on Friday at 14:00 UTC. That’s morning in the Americas, late afternoon in Africa and Europe, and evening across Asia. 

    Deacons and regional representative facilitate the small group prayer in breakout rooms. They share concerns and joys from their region. 

    “We had five people from Brazil, Argentina, Bolivia, Honduras, Paraguay,” says one Spanish room leader. “We had seven from the USA, Canada, Germany and Ethiopia,” says an English group leader. 

    “Praise God we had a meaningful prayer time for unity of Spirit to pray for suffering and bleeding humanity. May God have mercy over this world. We will continue pray for shared points,” says participant Rechal Bagh.  

    Walk in solidarity with Anabaptist-Mennonites around the world by joining in prayer together at the next online prayer hour, 15 March 2024.  

    OPH March 2024