Prayers of gratitude and intercession

Economic Inequality: Exploring our shared commitment to pursuing shalom

As a global communion of Anabaptist-related churches, we share a common commitment to pursuing shalom. In this pursuit, we believe in seeking justice and sharing our resources, be they material, financial or spiritual. Yet our tremendous diversity means that we carry out this commitment in very different ways. In the April 2014 issue of Courier/Correo/Courrier, leaders from across our fellowship write about different ways in which Anabaptists approach issues of economic inequality – and the ways we, as shalom-seeking followers of Christ, address the wealth gaps in our communities.

A Mission Modeled on Christ

The encyclopedia at my desk defines “economic inequality” as the difference between individuals and populations in the distribution of their assets, wealth or income. The term typically refers to inequality between individuals and groups within a society. More controversially, one could assert that economic inequality exists in a given society not by accident. In fact, at a certain level, such inequality is the result of human forces like greed and selfishness.

Regardless of its sources, economic inequality is real. In India, such inequality is deeply rooted within society, and effects a major portion of that society. And that portion of society suffers because of it.

There is no easy answer for the question of why the majority of a society often suffers from economic inequality. We have only a few theories in response. Of course, the factors vary from place to place, time to time, society to society. A driving factor in one place and situation may not be the same in another.

Nevertheless, the reality is this: Economic inequality today has left many in dire straits – in situations of homelessness, hunger and poverty, barred from access to adequate education and healthcare. Those who suffer in these situations do not have the same privileges of those in the upper echelons of society. Often, those who suffer are hardly noticed by society’s elites. The rich become richer, the poor become poorer. As a result, the gap between these two groups grows rapidly and alarmingly.

The Bible has much to say about economic inequality and the gap between the rich and poor in society. In the Old Testament, for instance, God creates the world perfectly and tells people to maintain a balanced and just society in that world (Genesis 1:10, 12, 18, 21, 25). Yet humanity rebels against God and God’s will, and sin enters the world (Genesis 3:13-19). Cain’s attitude in Genesis 4 is a prime example of how sin adds misery and injustice to human history – misery and injustice that has been passed on from generation to generation to this day.

Poverty rears its ugly head in the Old Testament, too. Because the poor will always be a part of human society (Deuteronomy 5:11), God commands his people to be open-handed and generous with them. The Old Testament reminds us of God’s deep concern for the plight of the impoverished. Failing to follow his commands concerning the poor, brings the wrath of God upon us (Ezekiel 16:48-50; Isaiah 1:16-25).

The New Testament focuses God’s concern with inequality and commands to care for the poor and oppressed. For instance, Jesus identified himself as one among the poor when He said, “The Son of Man has no place to lay his head” (Matthew 8:20). He chose the common people – the poor, the oppressed, the suffering – as the focus of His ministry (Luke 4:18-19). He taught the young man how he could follow him by forsaking earthly treasures and caring for the poor (Matthew 19:21). He drove the moneychangers out of the temple and condemned their greed and hypocrisy (Mark 11:15-17). Other examples abound. Clearly, Christ’s earthly ministry focused in part on challenging society’s norms and exposing its injustices.

In its vision of the early church, the New Testament also provides perhaps the clearest example of the kind of practical, dedicated living that brings justice and equality among people. In Acts 2:42-47, the early church is described as a place where possessions and resources were shared equally, where meals were focused on fellowship and caring, and where spiritual growth was matched by physical sufficiency.

As Brethren in Christ and Mennonites, our Anabaptist heritage also offers insight on our responsibility to help the poor and needy people. In the early Anabaptist movement, believers practiced obedience in financial affairs. Nineteenth-century Brethren in Christ leader H. B. Musser said, “I think it is the duty of the church to mutually aid each other in the losses sustained. . . . I think it is the duty that belongs to us, because the Scripture says, ‘Bear ye one another’s burden.’” Our Anabaptist background clearly teaches us – in keeping with the Scripture – that the church has a vital role to play in bridging the gap between the rich and the poor and working for justice and equality in society.

What is the nature of that role? The Bible tells us that the church should be the salt of the earth and the light of the world (Matthew 5:13-16). The church must care for widows and orphans (James 1:27; Acts 6:1-7). The church should seek transformation – not only of individual hearts, but of the unjust and oppressive structures within society itself. In fact, as the church nurtures believers in the faith, believers in turn will seek justice in their own lives, in their families and the larger society. Though it may face challenges, the church still must be that voice that reminds society of God’s concern for justice and righteousness.

The Brethren in Christ Church in Odisha, India, attempts to bring justice and equality in two ways. First, we teach the Word of God. Second, we undertake projects in areas such as education, income generation, health and hygiene, agricultural improvement and relief and rehabilitation. Our long-term goal is to improve the socio-economic condition in our local regions.

One specific way we do this is through work among the Scheduled Castes (SC) and Scheduled Tribes (ST) in the eight districts of the Odisha state. These groups are two of the most impoverished groups within Indian society, and have historically been recognized as disadvantaged people. Many SC and ST people live hand-to-mouth lives. They have low incomes; sometimes, they have only one meal a day. We encourage our community members to share the burdens of these individuals. Of course, it is not an easy task to bring balance, equality and justice – it is a long and ongoing process. Yet we persevere, trusting in the Spirit for strength and empowerment.

We see our mission as reflecting that of our Lord Jesus Christ: the poor may be economically impoverished, but they are rich in spirit, in faith, in work and in deed (James 2:5). This opportunity to seek equality and justice has been provided by Christ himself, who in spite of his riches became poor in order to make us rich (2 Corinthians 8:9).

Bijoy K. Roul is chairman for the Brethren in Christ Church in Odisha, India.

Some years ago a woman with a foreign accent – a friend of mine – knocked on the door of one of our churches in Bogotá. That church’s pastor – another friend of mine – opened the door. The woman was evangelizing that neighborhood and started to talk with my friend without knowing about his Christian commitment. He invited her to talk, thinking he would give testimony to this foreign missionary that maybe belonged to some strange religion.

They were talking for several minutes before they discovered their common faith. The surprise grew even bigger when they realized they both were members of the same tradition – Anabaptism – and, more than this, that they were members of the same Mennonite denomination. She was shocked to learn that there are around 12 Anabaptist churches in Bogotá. For several years this woman, who had come from a European country, had been serving in this city as a missionary under the auspices of her Mennonite church, without being in touch with Colombian Mennonites of her same church family.

I would like to say that the story of my pastor-friend and his European missionary visitor is just an isolated case. However, similar stories are repeated again and again around the world in places where Anabaptist churches and agencies serve without knowing what other members of our global communion in the same place are doing. Anabaptist presence lacks power and impact when worldwide communication among our members and institutions is not fluid. This is one of the reasons why Mennonite World Conference has revisited and revised its communication strategy. This issue of Courier/Correo/Courrier describes how that new strategy is being implemented by harnessing the power of new media and prudently investing our resources where they’re needed most. The result, we hope, will be better communication among our members around the world.

Communication has the same root as other important words in MWC’s mission and vision: communion and community. It is not possible to have real communion with those with whom we do not communicate. It is impossible to build a global community if we do not talk each other on a regular basis. It is not possible to rejoice with those who rejoice and weep with those who weep (Romans 12:15), if we do not know their joys as well as their sufferings.

Good communication makes possible the sharing of resources, experiences, gifts and weaknesses in a way that strengthens our service and testimony. Good communication enables us to network teams for more efficient and effective work in church planting, peacemaking, social development and education. What could happen if this work is done in a multicultural way and as an expression of Christ’s church? What could happen if we see our global family as an organic body that is interconnected and intercommunicated, instead of just a network of institutions? What could happen if we avoid duplication of efforts, while celebrating differences and diversity?

Some weeks ago I went to a meeting of Mennonite pastors in Bogotá. There were my two friends: the pastor and the European missionary. These two leaders have learned to communicate and to work together. As a result, the church has grown in many ways. Can we imitate their example? Can we keep building a global community through better communication? May we be one, so that the world may believe that Jesus was sent by our Father (John 17:21).

César García, MWC General Secretary, works out of the head office in Bogotá, Colombia.

 

Exploring our shared commitment to worship

As a global communion of Anabaptist-related churches, we share a common commitment to gathering regularly for worship. Yet our tremendous diversity means that we carry out this commitment in very different ways. In the October 2013 issue of Courier/Correo/Courrier, leaders from across our fellowship write about different ways in which Anabaptists approach worship – the sights and sounds, the challenges and the blessings.

Integrating All Areas of Life

Plant a new church? Yes, but… what style of worship service will we follow? This was the question asked by several people twelve years ago, when we became interested in starting the Quito Mennonite Church. These people came from different traditions of faith and so the question was one that required real reflection.  

The answer to this question was a challenge for several reasons. One is that in Ecuador, like in the rest of Latin America, the typical worship service of evangelical churches reflects the influence of the “movement of worship and praise” brought from the United States during the 1980s. Aspects of this worship service include professional musicians, classical instruments, songs that start on the same note with which the one before ended, a designated “time to praise” for soft-rhythm songs, prophetic songs called the “new song,” Hebrew dance, the use of fags, shouts of joy (like warriors who have won a battle) and war-mongering songs, among others. We did not want to replicate this kind of service entirely, as some of its aspects are not consistent with our Anabaptist principles.  

A second reason why the question was challenging is that churches of historical origin – Catholic, Lutheran, Anglican, and Presbyterian – follow a worship service that was not flexible for improvisation.  

The people who came to the new Quito church appreciated the Anabaptist tradition and, even though they came from different origins, wished for the Latin American identity to be reflected in the worship service.  

Due to all of these considerations, the church of Quito rescued the Latin American rhythms, including son cubano (Cuba), chamame and tango (Argentina), sanjuanitos and pasillos (Ecuador) and guabinas and cumbias (Colombia. These rhythms are accompanied by local instruments: acoustic guitar, charango, bombo (big drum), maracas (shakers) and a rain stick. Of course, the music of the songs is not all that matters; it is also important that the words to the songs do not contradict the gospel.  

Symbols are another aspect of the worship service, and an element to which we gave thought in starting our church. For Latin American peoples, the empty cross is both an expression of identifying with those who suffer, and a symbol of hope. The cross is a reminder of the confrontation of Jesus and the powers; it is also a reminder that we are Christ-centered.  

Other symbols are also important. The liturgical colors are ones that come from Ecuadorian indigenous fabrics. These fabrics are placed on a table, so that people may meditate and reflect on the value and beauty of diversity in a world that is surrounded by homogenizing imperial models. The peace candle reminds us that we are the light and are committed to the peace of Christ. The chairs are organized in the shape of a semi-circle and there is no plat- form/stage; both of these elements symbolize an intentional push against the current of a religious context that relates holiness with being closer to the pulpit.  

Another aspect of the worship service is the revision of the life of those who are worshipping – in other words, the confession. At Quito, this confession is expressed in a litany inspired in biblical texts that correspond to the liturgical calendar. Such an approach helps us to know that we are walking in the footprints of our Teacher, and it invites those who are involved in armed groups to follow Christ and the way of peace. The confession is not a recitation or a mea culpa; it is a confrontation with the gospel of peace. This part of the service ends in a song of peace and a time for all attendants to greet each other.  

The reading of Old and New Testament scripture is another part of the service at the Quito church. In this way, we follow the Anabaptist principle in which scripture interprets itself. This part of the service ends with community hermeneutics, where other interpretations and life experiences are shared.  

At the end of the service, we all bless each other with a verbal commitment to announce the gospel of peace and serve in each of our contexts.  

The Quito Mennonite Church understands that the worship service integrates all areas of life; these are presented to God and our neighbors, especially those who are in the most need.    

César Moya co-pastors the Quito Mennonite Church in Ecuador with his wife, Patricia Urueña.