• English

Prayers of gratitude and intercession

  • Mennonite World Conference

    Declaration of Solidarity with Indigenous Peoples

    In the Christian Scriptures, we encounter God who hears the cries of the dispossessed and suffering, feels deep concern for their welfare, and moves to save. In the Gospels, Jesus Christ, the living example for the church, embodies God’s preferred presence with the neighbor who is excluded, oppressed, ignored, rejected or treated as alien. Jesus associated with people on the margins, listened to and respected their experiences, and collaboratively sought justice.

    Mennonite World Conference desires to follow Jesus’ example to respond to the cries of Indigenous Peoples worldwide. This response is not concerned only with caring for people suffering within unjust structures. It also includes efforts to disarm (Colossians2:15) the structures of oppression themselves, in order that all of God’s People and Creation might experience the Psalmist’s hope that truth and mercy will meet, and justice and peace will kiss each other (Psalm 85:10).

    Date Approved: April 2018

    Approved By: MWC General Council

    statement_declaration_of_solidarity_with_indigenous_peoples-en_0Download

  • A renewed peace church welcomes the stranger

    • Matthew 25:31—46
    • Deuteronomy 10:12—22
    peace_sunday_2018_-_en_final_0Download

  •  

    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.

    In recent years, Anabaptists have been identified by such distinctives as peacemaking, voluntary choice, simple living, community and discipleship. We believe, however, that a key defining characteristic of the early Anabaptist movement was its fervent embrace of mission.

    Even while we continue to accent discipleship, we have muted the passionate, even sacrificial, commitment to evangelism that distinguished the early Anabaptists. For the last half-century, particularly in the north, there has been a troubling relinquishment of the missionary calling of the church.

    In this context, the Mission Commission (MC) of MWC birthed a vision for a book: God’s People in Mission: An Anabaptist Perspective.

    The core of theological/missiological convictions, informally shared among the members of the Mission Commission, first led to an interest in developing a catalogue of those convictions that undergird and influence our foundations and approaches in mission. On 24 March 2014, after several years of yearning for a comprehensive statement of shared mission convictions, the MC adopted a statement, God’s People in Mission, at Dopersduin, Schoorl, Holland. This is a compilation of 10 missional convictions that articulate what we believe together about mission in the global Anabaptist community.

    We believe that further exploration of these convictions in a book-length form can help us think soberly about our essential identity as the missionary people of God. This is an urgent need.

    We hope that the reflections in each chapter will stimulate needed conversations and help us to align ourselves with God’s purposes for the reconciliation of all humanity and the restoration of the created order. In addition, we yearn that through these exchanges we will be revitalized by God’s Spirit for the mission that brought Jesus to our world.

    The desire of the MC is that God’s People in Mission: An Anabaptist Perspective might bring together diverse voices and experiences from within the varied contexts of our MWC global family. A number of the manuscripts were written in the different languages spoken by members of MWC. In the interest of ensuring wide accessibility, we hope eventually to have the text available in the three official languages of the MWC (English, Spanish and French).

    A further goal is to make the book available in several other languages spoken by members of the MWC. We are working hard to finish this book before our next meeting in Kenya 2018.

    Though the primary audience for the book is the MWC global family, we believe the book’s basic biblical-theological foundations and its contextual reflections can serve a wider audience. We hope it can serve diverse groups as a resource for study and reference for workshops, training, Sunday school classes and seminaries by creating and promoting spaces for dialogue, reflection and commitments.

    We believe that every part of the MWC communion needs to recover the understanding that the church by its very nature is missionary. We understand from the biblical text that God’s purposes find their essence and meaning in the mission of Jesus, and the work Holy Spirit is to advance this mission through the church. Since God’s yearning is that all people experience salvation, the church is called to be in mission on every continent until Jesus returns. Our prayer is that every member church in the MWC will be transformed for the missionary purposes of God.

    —A Mennonite World Conference release by Stanley W. Green and Rafael Zaracho, Mennonite World Conference Mission Commission chair and secretary

     

    In the interest of fostering unity within the global Anabaptist family during recent decades, the Global Anabaptist Mennonite Shelf of Literature addresses identity, peace, stewardship and more. This volume will be the eighth volume in the series. 

  • Third meeting of the Catholic, Lutheran and Mennonite Trilateral Dialogue Commission on baptism

    Elspeet, Netherlands – Representatives of the Catholic Church (Pontifical Council for Promoting Christian Unity), the Lutheran World Federation, and Mennonite World Conference met in Elspeet, the Netherlands, 9–13 February 2015, for the third meeting of the Trilateral Dialogue Commission on Baptism.

    The Commission developed the general topic of the dialogue “Baptism and Incorporation into the Body of Christ, the Church” through papers on “Baptism: Communicating Grace and Faith.” Professors John Rempel and Fernando Enns (Mennonite), Rev Prof. William Henn (Catholic), and Bishop Emeritus Dr Musawenkosi Biyela (Lutheran) made major presentations.

    The Commission continued also to study baptismal practices of the three Christian traditions, with special attention this year to Mennonites in a paper by Prof. Rempel and Dr Jonathan Seiling.

    Each day began and ended in common prayer; morning prayers included joint reflection on biblical texts relating to baptism.

    Hosted by the Mennonite World Conference, the meeting took place at Mennorode Conference Centre (Elspeet).

    One evening, commission members met with leaders of the national Mennonite community to learn about the life of the Dutch Mennonite church today, including their practice of baptism in a highly secularized society. The final day, participants visited historic Mennonite sites in Amsterdam and Friesland where Menno Simons was born and first ministered.

    —Mennonite World Conference release courtesy of Lutheran World Federation

     

    Participants:

    Roman Catholic
    • Archbishop Luis Augusto Castro Quiroga, IMC (co-chair, Colombia);
    • Revd. Prof. William Henn, OFM Cap (USA/Italy);
    • Revd. Prof. Luis Melo, SM (Canada);
    • Sister Prof. Dr. Marie-Hélène Robert, NDA (France);
    Lutheran
    • Prof. Dr. Friederike Nüssel (co-chair, Germany);
    • Bishop Emeritus Dr. Musawenkosi Biyela (South Africa);
    • Prof. Dr. Theodor Dieter (France);
    • Revd Dr KS Peter Li (Hong Kong, China);
    • Revd. Dr. Kaisamari Hintikka (co-secretary, Finland/Switzerland).
    Mennonite
    • Prof. Dr. Alfred Neufeld (co-chair, Paraguay);
    • Prof. Dr. Fernando Enns (Germany);
    • Revd. Rebecca Osiro (Mennonite)
    • Prof. Dr. John Rempel (Canada);
    • Revd. Dr. Larry Miller (co-secretary, France);
    • Dr Jonathan Seiling(Canada/Germany) as a guest researcher.

  •  

    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.

    Where do you look when you ask yourself what a deacon’s task is? Very often, one turns to Acts 6:1–6, although the word “deacon” or “servant” (diakonos) does not appear in this text. In this passage, the community provides for those who are needy among them, and as the church grows, the needs grow as well. The community appoints men to organize the daily distribution of food. These men – deacons – listen to the needs and meet them with the means shared by the community.

    Is this the essence of a deacon’s work?

    In this passage, I stumble over two points that influence our perceptions of the work of a deacon.

    First, there is the Apostles’ reasoning: “It is not right that we should neglect the word of God in order to wait on tables” (Acts 6:2).

    Do I hear here an underlying assumption that preaching is more important than looking after physical needs? The passage seems to support dualistic attitudes that separate humanitarian service from preaching the gospel. Such a split may hinder us from seeing the spiritual aspects in deacon’s work. It is serving the Word as much as prayer and preaching, or in fact is prayer and preaching.

    Secondly, in Acts, the task of a deacon is defined by the obvious needs in the community.

    It seems that the deacons’ task is only fulfilled when the needs are satisfied. It is certainly very important that deacons hear the cries of the needy and look for ways that answer. But very often, when I listen to deacons in local communities, I sense that they are overwhelmed by the expectations and feel that they are falling short of what is expected from them.

    When we share experiences in our commission, some speak about these unmet expectations. The needs in the worldwide church are endless. It is difficult to choose. How can you know what is most urgent?

    But there are also other voices: When members of the deacon’s commission went to stand by those in need, they are often enriched also. The community presents them with unexpected gifts. Something happens that breaks this hierarchy of a giver and those who receive.

    So again: Where do we look for orientation for a deacon?

    For our commission, that Jesus washing the feet of his disciples (John 13:1–20) provides a more comprehensive image of a deacon.

    Jesus does the work of a house-slave. These servants are easily overlooked because they usually are not among the main characters who carry the plot. Jesus does not deny that he is Lord and Teacher, but he is Lord and Teacher as the house-slave. He serves the needs of the disciples as guests in his Father’s house. He is identified with what God’s house stands for.

    Jesus models what needs to be done to the guests, and not what the guests think their needs are. As Jesus washes them their feet, they both participate in that deepest movement that defines this “house of God”: Jesus loves them to the end (John 13:1).

    To be a deacon, then, is a role for every minister who serves the Word. You cannot really preach the gospel if you are not a deacon. You cannot serve the church with truth, you cannot work for reconciliation, peace and justice without being a deacon.

    So yes, a deacon’s task is to stand by the needy in the community, knowing that we need them probably even more than they need what we can bring. In this, we both participate in the life in the Father’s house.

    As we reflected on this passage, our commission became aware of the difficulty of hearing the voices of those who do not voice their needs. How can we make sure that our awareness is not shaped by those who cry the loudest or by what the media portrays as the most urgent? How can we see those who are too easily overlooked?

    We most certainly depend on God’s Spirit to overcome our blindness.

    —a Mennonite World Conference Release by Jürg Bräker, a member of the Deacons Commission. He is general secretary of the Konferenz der Mennoniten der Schweiz (Alttäufer), Conférence mennonite suisse (Anabaptiste). 

     

    ???????

  • A renewed peace church calls for renewed commitment to one another; even those who may be our enemies. Building bridges resolves disconnectedness. Without relationship and connectedness peace cannot flourish. This is essential if we want to relate with those who are of a different faith or culture.

    A significant challenge in multi-faith and cross-cultural relationships is the perception we create of the other based on assumptions and preconceptions. This causes us not to see and value the other as a child of God. To overcome this challenge, it is important to meet.

    Hospitality plays a key role in building understanding across religious and cultural views. Churches have a responsibility to create spaces where authentic engagement can occur. However, churches must also embody the spirituality of a stranger, a guest, assuming a position of vulnerability. This provides the disposition to reach out. The church no longer has to wait to host others, but can initiates new forms of relationships with others.

    The Javanese Mennonite Church in Jepara does this is by visiting our Muslim neighbours. Mennonites in Jepara comprise about 1% of the total population, which is largely Muslim. There is no animosity between the different religions in Jepara, but even though our church building is only 300 meters away from an Islamic organization’s building, there has not been much of a relationship established among Christians and Muslims!

    When our church decided to take seriously our call to be a peace church, we prioritized building relationships with those of other religions in our city. Our first step was to visit one of the young Islamic leaders and share our dream to build relationships between Mennonites and Muslims in Jepara. Together we arranged an art and culture performance in which our communities, not just our leaders, could participate and get to know each other. We also initiated meetings to reduce wrong perceptions of the other.

    This required a long process. It was difficult to look beyond our suspicion (or preconceived notions) of the other. After seven years, we have a good relationship with our Muslim neighbours. We celebrate the International Day of Peace together; the church participates in their anniversary celebrations; they participate in our Christmas celebrations, even when there is a fatwa that prevents Muslims from giving Christmas greetings to Christians in Indonesia.

    Assuming the posture of a visitor requires humility. We approach others without having a full picture of who they are. This requires us to approach someone with respect and trust, believing that we have something to learn from those who may be different. The vulnerability that comes with being a visitor or stranger requires one to need the other. It means that we come not in arrogance and power but with openness and sincerity, vulnerable with the possibility of being rejected.

    Such an approach does, however, bring hope. In being a vulnerable guest, we invite prayer and blessing from the other, even if the other is our enemy. This is the posture that Jesus demonstrates through his incarnation. The reconciliation Jesus provides between humanity with God is made possible through his example of being a guest in the world. He emptied himself and became a servant, thus showing humility. He embraced suffering, which demonstrated his vulnerability (Philippians 2:6–8). His posture provided the means for God’s peace to be realized (Ephesians 2:14), which provides us with hope and courage.

    –A Mennonite World Conference release by Danang Kristiawan (Indonesia)

    This testimony is part of the Peace Sunday worship resource for 2017. Click here to see more: www.mwc-cmm.org/peacesunday

  •  

    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.

    Some of the most succinct yet powerful words of Scripture guide the church into its vocation of peace, justice and reconciliation.

    So he came and proclaimed peace to you who were far off and peace to those who were near (Ephesians 2:17).

    For he is our peace (Ephesians 2:14).

    and has given us the ministry of reconciliation (2 Corinthians 5:18).

    Be at peace among yourselves (1 Thessalonians 5:13).

    Now may the Lord of peace himself give you peace at all times in all ways (2 Thessalonians 3:16).

    Pursue peace with everyone, (Hebrews 12:14)

    seek peace and pursue it (1 Peter 3:11).

    And a harvest of righteousness is sown in peace for those who make peace (James 3:18).

    Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” (John 20:21).

    It is clear that God wants to reconcile the world to its intended purposes. It is also clear that Jesus understood his ministry to be one of peace, and that the vocation of the church is meant to be a vocation of peace, justice and reconciliation.

    Dann and Joji Pantoja, Mennonite workers in the Philippines, summarize this intention of God in the following way:

    Peace with God (hands and arms raised upward);

    Peace with ourselves (hands and arms crossed over the chest);

    Peace with others (extending hands to persons next to us);

    Peace with creation (sweeping motion of hands and arms).

    This small exercise captures well the all-inclusive purpose of God’s plan for peace. It points to the essential ingredients of God’s peace for the world: dependence on God, conversion and inner transformation, social justice and community solidarity, and concern for all of creation. This reflects the comprehensive plan of God as indicated in Ephesians:

    a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth (Ephesians 1:10).

    Anabaptist churches around the world have taken this vocation of “gathering up all things” seriously. The Peace Commission estimates there are more than 70 programs, schools, organizations and initiatives connected to MWC’s member churches who are dedicated to training, research, teaching, consulting and acting for peace. In addition, there are some 10,000 primary peace “agencies” of MWC, namely the local congregations of our member churches. God calls each one to the vocation of being a peace presence in its context.

    This vocation is not simple. In response to a survey the Peace Commission of MWC conducted a few years ago, congregations spoke of the challenges that each context presents. In southern India, they identified the caste system as a major challenge to peace. In the USA, they identified materialism, nationalism and militarism. In Canada, wealth was named. In Colombia, they spoke of efforts to end the civil war. In Europe, they mentioned the work with refugees. In some places, it was natural disasters of famine and floods. In other places, being witnesses to peace is risky and generates persecution against the church.

    The pursuit of being a “peace church” and embodying God’s lofty vision has led peace-concerned organizations, agencies, schools and programs of our churches around the world to explore forming a Global Anabaptist Peace Network. This will allow these church-related “fruits” to share information, generate partnerships, witness to best practices and offer solidarity with one another in the ongoing quest of embodying God’s shalom in our world.

    This developing effort is one more way that the power of the Word of God is shaping the work of Mennonite World Conference and its Peace Commission along with our member churches and their fruit.

    May God continue to grant us the wisdom and courage in being agents of God’s revolutionary peace, justice and reconciliation in our world.

    —Mennonite World Conference release by Robert J. (Jack) Suderman, who is a member of the Peace Commission. He lives in Canada.

  • Bogotá, Colombia – A 15th birthday celebration at their church, Casa de Oración, drew Ignacio and Liliana’s family out of their house in Manta, Ecuador, earlier than usual on 16 April, 2016, just before an earthquake struck. The 7.8 Richter scale tremor killed some 700 people and left more than 6,500 families homeless, including Ignacio and Liliana who stayed with his parents after the falling wall of the neighbour’s house damaged theirs.

    Usually, Igancio, an audio-visual volunteer at the church, leaves before his wife and two children, but with the service starting earlier this Saturday evening, the family went together.  Oscar Suárez

    They were on the street when everything started to move. Ignacio’s younger son fell under the car and the wheels almost crushed his feet. The trembling lasted around a minute.

    Many families like Ignacio and Liliana were left homeless, but they saw the hand of God represented in aid that arrived from MWC’s Deacon Fund, MCC, Rosedale Mennonite Mission and others.

    On behalf of Mennonite World Conference’s Deacons Commission, Henk Stenvers (MWC Deacons Commission secretary) of the Netherlands, Ephraim Disi Mbewe (Brethren in Christ Church bishop) of Malawi and Oscar Suárez (YABs Latin America representative) of Colombia visited the cities of Manta and Portoviejo in the most affected region 25–29 January 2017 to hear stories like Ignacio and Liliana’s and to encourage members of Iglesia Evangélica Menonita Ecuatoriana.     

    The Deacons Commission is responsible for the well being of the global communion; to walk along with member churches in their time of need, whether caused by natural disaster or oppressive government. The Deacons Commission arranges a visit to “put hands around the shoulders of the members and say: ‘We are with you during these trying times.’”

    In Ecuador, the Mennonite church’s response is both spiritual and practical. Members of the churches in Guayaquil came to aid in searching for victims. Church members in Manta and Portoviejo formed circles of hope by giving food and water to families with the most immediate needs.

    Pastor Juan Altamirano in Portoviejo told the Deacons about the makeshift camp for 2,800 people where some 200 people still await housing. Many thank God that the disaster occurred on the weekend when office towers had fewer workers inside, says Altamirano.

    “There is a lot of repair work being done, but the extent of the damage is such that it will take a lot of time to get everything back to normal,” says Stenvers. “It is clear that the church community played and still plays an important role in the aftermath of this disaster, [providing] space for lament and supporting one another.”

    “These families were able to see beyond the difficulties, …to see the hand of God, supporting them at every moment,” says Stenvers.

    “They lost their homes,” says Suárez, “but with the support of the Anabaptist world family that gave economic, psychological and spiritual help, they are recovering from this tragedy.”

    “We can count on our global extended family with God’s hand moving us in the problems.”

    As part of the MWC Deacons visit to Latin America, Stenvers and Suárez also attended Cono Sur meetings. Mennonite church members from Argentina, Bolivia, Brazil, Chile, Paraguay and Uruguay met 21–25 January 2017 in Buenos Aires. Themes included Anabaptist identity, training church leaders, the position of women and youth in the church, the celebration of 100 years of Anabaptist presence in Argentina, and presentations from agencies.

    “The meetings were sometimes full of laughter and joy, sometimes emotional,” says Stenvers. “There was a strong feeling of community.”

    “Sharing in simplicity in the abundant, in the laughter, in the sadness was an experience that enlarged my vision of my extended family in the world,” says Suárez.

    Back in Ecuador, the encouragement and spiritual accompaniment from the global Anabaptist family helps the church in Ecuador “pick up the pieces together, knowing that nothing will separate them from the love of God which is in Christ,” says Disi.

    And Ignacio? He has finishing rebuilding the house, larger and better organized than before the earthquake.

    “If a member of the body suffers, all suffer; and if a member receives special attention, everyone else share your joy” (1 Corinthians 12:26).

    —Mennonite World Conference release

  • Fifth meeting of the Catholic, Lutheran and Mennonite Trilateral Dialogue Commission on baptism

    Augsburg, Germany – Representatives of the Catholic Church (Pontifical Council for Promoting Christian Unity), the Lutheran World Federation, and the Mennonite World Conference met in Augsburg, Germany, 9–14 February 2017, for the fifth meeting of the Trilateral Dialogue Commission on Baptism. The meeting in Augsburg concluded a five-year dialogue process.

    The commission discussed and developed its final report, entitled “Baptism and Incorporation into the Body of Christ, the Church,” drafted by professors Theo Dieter (Lutheran, France), William Henn (Catholic, US/Vatican) and John Rempel (Mennonite, Canada). The trilateral commission agreed on a further process to finalize the report, which summarizes the rich discussions that have taken place over the last five years on three fundamental themes: 1) the relation of baptism to sin and salvation, 2) the celebration of baptism and its relation to faith and to membership in the Christian community, 3) the living of baptism in Christian discipleship. The report will be published in early 2018.

    The meeting was hosted by the Mennonite World Conference (MWC) and took place in the Haus Sankt Ulrich, the conference centre of the Catholic Diocese of Augsburg. The trilateral group met at the same time and place as the Executive Committee and the four commissions of MWC. During the meeting, the trilateral commission gathered in morning devotions and Bible studies. Evenings, they joined the MWC for prayers. One afternoon, members of the trilateral commission participated in a tour led by Augsburg Mennonite Wolfgang Krauss, introducing the Anabaptist and Mennonite history of the city.

    —Mennonite World Conference release courtesy of Lutheran World Federation

    Reflections from a Mennonite participant in the dialogue:

    During the five years in which we have reflected on our theology and practice of baptism under the eyes of our partners, we have learned to respect, trust and challenge one another.

    From the Lutherans, I have seen more clearly that their concern about justification by grace through faith is not that discipleship is a secondary matter. Their concern is that following Christ be a lifestyle of gratitude for God’s grace and not good works to earn God’s favour.

    From the Catholics, I have learned that the sacrament of baptism does not have an “automatic” role in salvation. If someone persistently lives life against the Spirit of Christ, baptism will not save them.

    What did I realize about Mennonites from the observations of our dialogue partners? One insight is that our concern for the human response to God’s grace in conversion and baptism is so central that we neglect to give God’s initiative toward us its due.

     

    — Prof. Dr. John Rempel (Canada)

    Participants

    Roman Catholic

    • Sister Prof. Dr. Marie-Hélène Robert, NDA (France);
    • Archbishop Luis Augusto Castro Quiroga, IMC (co-chair, Colombia);
    • Revd. Prof. William Henn, OFM Cap (USA/Italy);
    • Revd. Prof. Luis Melo, SM (Canada);
    • Revd. Avelino Gonzalez (co-secretary, USA/Vatican).

    Lutheran

    • Revd. Dr. Kaisamari Hintikka (co-secretary, Finland/Switzerland);
    • Prof. Dr. Friederike Nüssel (co-chair, Germany);
    • Bishop Emeritus Dr. Musawenkosi Biyela (South Africa);
    • Prof. Dr. Theodor Dieter (France).

    Mennonite

    • Revd. Rebecca Adongo Osiro (Mennonite);
    • Prof. Dr. Alfred Neufeld (co-chair, Paraguay);
    • Prof. Dr. Fernando Enns (Germany/The Netherlands);
    • Prof. Dr. John Rempel (Canada);
    • Revd. Dr. Larry Miller (co-secretary, France);
    • Prof. Dr. Alfred Neufeld (co-chair, Paraguay).

    Regrets

    •  Revd. Dr. KS Peter Li (Lutheran, Hong Kong, China).

     

    Trilateral dialogue between Mennonites, Catholics and Lutherans

  • 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.

    Renewal 2027 is a 10-year series of events launched by Mennonite World Conference (MWC) to mark the 500th anniversary of the beginnings of the Anabaptist movement.

    “Transformed by the Word: Reading Scripture in Anabaptist Perspectives” (the inaugural event in Augsburg, Germany, 12 February 2017) fits well within the mandate of the MWC Faith and Life Commission to help member churches “understand and describe Anabaptist-Mennonite faith and practice.”

    In the midst of the many Reformation commemoration celebrations, especially in Europe, it’s important to remember that the Anabaptists also emerged within the context of the Reformation and were decisively shaped by its rediscovery of the Bible as an authority for Christian faith and life.

    Shortly before the first adult baptisms in January 1525, a member of the Bible study group that formed the core of the emerging Anabaptist movement illustrated this clearly:

    “However, after we too had taken up the Bible and studied all the possible points, we have been better informed.”

    The letter went on to describe how they came to a deeper understanding of Scripture.

    Five central themes – visible in the quote above – distinguished their shift from walking alongside the Reformers to a posture of opposition:

    • Scripture is the key point of departure for the renewal brought about by the Reformation.
    • It is crucial to learn not only second-hand, but to read Scripture for yourself.
    • The Bible study group read with an expectant attitude. They “studied all the possible points,” posed questions about the text and received answers.
    • They reoriented themselves around these new insights. In this way, they were “better informed” in regard to the teachings of the Catholic church, but also in regards to Zwingli and the other Reformers.

    To be “better informed.” At first glance, that statement sounds very positive. But it also carries some pain. It suggests that one has indeed been mistaken; it includes a readiness to let go of older, cherished understandings. This is often not easy.

    The key question at stake here is: do we allow the biblical word (and the God who desires to speak to us) to scrutinize our convictions so that we allow ourselves “to be better informed”? Or does the admonition to “test all things and hold on to what is good” (1 Thessalonians 5:21) only apply to other people?

    Up to this point, all the themes could be regarded as Protestant principles. But the fifth point is the most distinct Anabaptist principle:    

    • The “we” in the quote is crucial: not only does Bible study happen in community; but new understandings of Scripture are also reached collectively.

    No one is forced to be part of an Anabaptist congregation – faith and membership are always voluntary. No single person has all the understanding or all of the gifts; but everyone has something. Therefore, it is crucial that we create frameworks for Bible study in which everyone can contribute to a better understanding of the biblical text: old and young, men and women, academics and labourers. Precisely for this reason the “we” in our text is so important!

    But several dangers are already evident in this same quote.

    To allow ourselves to be “better informed” sounds nice, but who can protect us from endless efforts to prove the superiority of one understanding or from the notorious church divisions that have occurred so frequently in Anabaptist history? How can we ensure that space remains for the recognition that all of our knowledge is partial and in need of additional insights? And how do we ensure that the “struggle for the truth” does not come at the cost of a “struggle for unity”?

    If “renewal of faith and life” and “transformation through the Word” are going to happen within the context of Mennonite World Conference, then it will be essential for it to happen in the form of members from north and south, east and west, walking together alongside each other as “we.”

    Hanspeter Jecker is a member of the MWC Faith & Life Commission and a professor of historical theology and ethics at Theological Seminary Bienenberg in Switzerland.

     

  • peace_sunday_2017_-_en_final_0Download