Prayers of gratitude and intercession

Indonesia

The churches of GITJ (Gereja Injili di Tanah Jawa – Evangelical Church in the Land of Java), Indonesia, had been in conflict for some 22 years. This was largely because one group (with 24 member churches) was recognized by the Indonesian government while the other (with about 50 member churches) was not.

All during the time of disagreement and conflict, many in the churches were longing to reconcile.

The churches invited Pastor Lawrence Yoder (USA) to come to work on the issue, and through his personal approach he was able to motivate both sides to agree to talk with each other. They did so in a pastors’ retreat and at a general church council meeting.

Then in 1999 each group had opportunity to send a representative – Pudjo Kartiko and Hendro Soeradi – to the Summer Peacebuilding Institute (SPI) at Eastern Mennonite University in Harrisonburg, Virginia, USA. The two returned from SPI and began to work hard with both groups toward reconciliation.

With the help of the peace center at Duta Wacana Christian University in Yogyakarta, churches in both groups agreed to come to a meeting to deal with their differences and the conflict that resulted.

At that meeting, the two groups decided to hold an extraordinary conference meeting in order to become one body. The conference was to be the reconciliation of the GITJ synod board.

So in the extraordinary conference meeting in 2000, we were able to choose a daily board for one GITJ conference. In the next two years it worked toward a unified Synod Board. Now all our churches are in one body, and we are working hard to maintain the spirit of unification.

—from Gereja Injili di Tanah Jawa (GITJ – Evangelical Church in the Land of Java).
This article is reprinted from Courier / Correo / Courrier 2004, volume 19, issue 3

Canada

The Mennonite Brethren church began in the midst of significant change among Mennonites in what was then South Russia.

It was in 1860 that some members in the Gnadenfeld Mennonite congregation in the Molotschna settlement petitioned their leaders to meet separately for communion. These members did not want to celebrate communion with those who had not experienced personal Pietist renewal and conversion. When the leadership refused to grant their wish, these members met separately, celebrated their own communion and founded the Mennonite Brethren (MB) church.

The reason for forming the MB church was the desire by those renewed through the influence of both Lutheran and Baptist Pietism to form a church that would include only like-minded people. In contrast, the other Mennonite churches accepted the new Pietist influences as well as the historic Mennonite practices and pieties. The MB’s separatist stance and its active proselytizing among Mennonite churches created tensions with those churches.

After a while, some MBs became unhappy with the gulf that had developed between their church and the Mennonite church, and they spearheaded the formation of the Allianz Mennonite Church. This church tried to be a bridge between the two, allowing for more diverse religious pieties.

Inter-church tensions

The Mennonite migration to North America in the 1870s had far-reaching significance. Many of the other Mennonite immigrants who came from various churches in Russia joined the General Conference. The tensions that had existed between the Mennonite Brethren and the other Mennonite churches in Russia were now transferred to the relationship between the MB and the General Conference churches.

In the U.S., with evangelism as its primary focus, and because of easy access in the German language, the MB church continued to target other Mennonite churches. This created tensions. When the MB conference, centred in Kansas, sent “missioners” to the Winkler area of southern Manitoba in the 1880s, who formed the first MB church in Canada, this set up further tensions with Mennonite churches in the area.

Immigrant groups separate again

The immigration of 20,000 Mennonites to Canada in the 1920s, about a third of which were Mennonite Brethren, initially promised to change the dynamic between the MB and other Mennonite churches.

The immigration itself required cooperation between Mennonite groups in both Canada and Russia. In Russia, the emigration movement was led by B. B. Janz and C.F. Klassen, two MBs. In Canada, it was led by David Toews, chair of the Canadian Mennonite Board of Colonization and moderator of the Conference of Mennonites in Canada, now part of MC Canada.

Upon immigration, members of the Mennonite and MB groups worshipped together in many locations. For a short while it looked like the trauma and difficulties of immigration would result in healing the divide within the Mennonite community.

Then, however, institutional and denominational loyalties rose to the fore. Each of the joint worship centres separated, and in each community two denominational churches formed.

Cooperation on MCC, CO service

There were, however, also areas of cooperation.

During World War II, the Mennonite Brethren, Conference of Mennonites in Canada, and the Swiss Mennonite conferences in Ontario together proposed to the federal government alternative service as their form of conscientious objector service.

Subsequently, MBs were involved in the founding of Mennonite Central Committee (MCC) Canada in the 1960s, and in the establishment of Columbia Bible College in B.C. in the early 1970s. This spirit of cooperation continued in the formation of Canadian Mennonite University (CMU) in Winnipeg in the 1990s.

The change of worship language from German to English in the 1950s and 1960s allowed MBs to accept many of the emphases of the Canadian evangelical movement. MB Pietism was transformed into Evangelicalism. For some MBs, the influence of Evangelicalism meant stronger ties to evangelical groups, and a decrease in the emphasis on peace, service and other historic Mennonite emphases.

Other MBs were influenced by the renewal impulses of the “Anabaptist Vision,” associated with the name of Harold S. Bender. Many within this orientation became strong promoters of peace and justice issues and supported interMennonite organizations like MCC.

MBs also played significant roles in founding and supporting various interMennonite service organizations like the Canadian Foodgrains Bank and the Canadian branch of Mennonite Economic Development Associates.

The present situation

From the early years, the two sides have moved to a relationship where, even though they are somewhat different, they can accept and learn from each other.

—John J. Friesen is professor emeritus of Canadian Mennonite University. This article is adapted from Canadian Mennonite.

Switzerland

In recent years, the Mennonite theological school Bienenberg Training Centre in Switzerland has offered a “Hot Topics” course, which gives voice to opposing perspectives on current hot topics in the churches. As they hear points they agree or disagree with, the attendees are invited to engage with their own sensibilities and convictions: to listen deeply and be willing to question their own responses. The sessions end with this prayer for unity.

Our God, Thank you… for the Word you have spoken to others before us and continue to speak to us today. We praise you, Lord!

Thank you… for the shimmer of your Word on our lives, on the Church, on the world – and for its power of transformation. We praise you, Lord!

Thank you… for the incarnate and ultimate Word that has taken on the face of Jesus, who opens the way to the kingdom of shalom. We praise you, Lord!

Forgive us… for our deafness to hear what you want to tell us through your Word, when it disturbs us… Lord, have mercy.

Forgive us… for the scuffles with others, caused by the hot topics between us. Lord, have mercy.

Forgive us… for the ferocity with which we seek to be right all the time, as well as for the cowardice that leads us to make everything relative. Lord, have mercy.

Please… teach us to know how to reconcile the search for the truth of your Word with love for those who understand it differently. Help us, Lord!

Please… gather your church with its many branches so that it may be a sign of unity, as you want it to be, by the means you want. Help us, Lord!

Please… lead your people, by the power of the Holy Spirit, to seriously practice love, as your Son has shown us, for the day when you will be all in all. Help us, Lord!

We pray together through Jesus, our Lord, Saviour and brother. Amen.

—Michel Sommer is a teacher at Bienenberg, the Mennonite Bible training institute in Switzerland. This prayer was previously published in Christ Seul, the magazine of the Mennonites in France.

Meet Vikal Rao, Rajnandgaon, India. Member of the Deacons Commission.

How do you serve MWC?

I am serving officially as a member of the Deacons Commission (2018-2025).

My journey with MWC started in 1997: I was a youth steward in the Global Church Village (GCV) during the Assembly in India.

Then, I was the first GYS representative for Asia (then called Youth Summit Committee) in Zimbabwe in 2003.

From 2008 to 2012, I wasn’t much involved, but then in 2013, I was given this responsibility to be member of Programme Oversight Committee and to coordinate GCV for Assembly 2015.

I am also involved in other activities: travelling to conferences with regional representative Cynthia Peacock; sharing all the news from MWC with the churches; participating in online prayer hour (group leader and Hindi interpreter); translating worship materials (Peace Sunday and AWFS).

How do you serve your local church?

At present, I am serving my local church as pastor (Rajnandgaon Mennonite Church). Also, I am executive secretary of Mennonite Church in India. I live 115 km from my MCI office in Dhamtari, so 2-3 days a week I travel to the office; the rest of the time, I stay in Rajnandgoan to do visitation, take part in meetings, conduct Bible studies, prepare Sunday worship and preach, meet with young people and facilitate Friday evenings meetings.

What does it mean for the body of Christ to be unified?

We all have unique gifts, we have different cultures, different church practices, but when we are unified in body of Christ, we are interdependent. We need one another in spite of all our differences.

All the church members must connect with the global family, it’s not only for the leaders. As I learn that each one of us are part of MWC, I like to share that with people.

My father came to know Jesus through Mennonite missionaries who came to india. He was saved. When he shared his stories with me, I as well connected with Mennonites. People came from so far and helped people here; we can also do the same. This encourages me to connect with the global church and their needs.

What book or podcast have been reading/listening to lately whose insights you would recommend?

I listen to Turning Point by David Jeremiah and Daily Hope by Rick Warren for my personal growth. I like to watch videos about Anabaptism/History of Anabaptist/ Anabaptist Faith on YouTube to learn and to share with the young generation. I am still learning.

What MWC resource do you recommend and why?

I read From Anabaptist Seed and I am studying the Sermon on the Mount.

Whenever we receive news from MWC (Prayer Network, Pastoral Letters), we pray. It helps us to pray for each other. We don’t know those people, but we feel that we are one body and that they are our brothers and sisters. It’s all because of Christ and his love.

I love it to be part of Online Prayer Hour. It helps me to grow in my faith. People all around the world are praying to the same God. It gives me the idea of the greatness of our God.

I grew up in a Mennonite congregation in Argentina. I remember the preaching and teaching on forgiveness and reconciliation both within the church family and also in relating with those outside the faith community.

I also remember situations involving tension and even the threat of division. Some of the concerns: diverging views on women’s use of head coverings in worship; participation in politics; and how to deal with divorced persons wishing to join or remain in the church.

More recently, the most difficult challenges faced both congregationally and on the conference level include who can become pastoral ministers and how widely inclusive we ought to be in welcoming new members and in occupying leadership roles.

Two related factors are always present in conflict situations like those mentioned above: on the one hand, what is right or true, that reflects and fosters faithfulness; and, on the other hand, love and grace that seek peace and foster reconciliation and community building.

The summons to “speak truth in love” (Ephesians 4:15) nicely integrates the two factors involved.  

Another constant element of conflict in the church is the place of the Scriptures. The function of biblical interpretation in the search for resolution, conflict transformation and healing is indispensable. In the Scriptures we can find insight, inspiration and guidance.  

The remainder of this article consists of a biblical case study. It is offered as a model to consider while pondering the challenges and opportunities presented by conflict situations in our churches today.  

The Jerusalem council as prototype (Acts 15:1-35) 

Since the beginning, the church has needed to practice moral and spiritual discernment. It is a process of interpretation in which human experience is viewed and evaluated within its social-cultural context and in light of the Scriptures.  

An early and clear testimony of such practice is found in the account of the Jerusalem council in the book of Acts. Let’s review it, keeping in mind our concern with conflict in the church. 

Gentiles are becoming followers of Christ. A mission success! Before long, however, church leaders have “no small dissension and debate” (2) on this very matter. New questions emerge about requirements for belonging to the church as people of God, and thus for salvation itself.  

Conflict often results in separation, even schism and alienation. However, those involved here choose to take the gift of conflict as an opportunity to challenge and enrich their theological and spiritual imaginations.  

The leadership call a meeting. Paul, Barnabas and others have the opportunity to tell their story, while some Pharisees insist on the need for converted male Gentiles to be circumcised and to keep the law of Moses (5).  

We are told that this is the concern and business of the whole church (4, 12, 22).  

The leaders have a special role to play: Peter and James speak persuasively, and the apostles and the elders make significant choices with the consent of the whole church (6, 22).  

Those who speak up connect personal testimony with the perceived work of the Holy Spirit and the words of the Prophets (15-18). 

The discernment process is somehow experienced as Spirit-led and culminates in a unanimous decision. (25) The gathered council will send two leaders – Judas and Silas – as special representatives “to the brothers and sisters of Gentile origin in Antioch, Syria and Cilicia” (23) with a letter of accord.  

The letter clarifies the scope of key expectations concerning Gentiles in keeping with Mosaic law (20, 29) and reaffirms the work of Paul and Barnabas. Luke’s narrative also tells us that the Antioch believers rejoiced at the exhortation and were encouraged and strengthened by Judas and Silas (31-32).  

In sum, this text offers a rich illustration of the early church doing practical theology while facing a challenging situation. It can be considered as a multiway hermeneutical process for the sake of relevant and truthful discernment and faithful action. Some of the lessons that can be drawn are underscored below. 

Some guidelines to highlight 

Discernment is like a multiway conversation: factors ranging from people’s stories and social-cultural context, to Scripture and the Holy Spirit to the church’s traditions and practices are all interacting, both bringing and receiving insight. Carried out as a necessary, ongoing spiritual practice, it is a never-ending process!  

Faithful discernment in the face of conflict always takes much time and energy. Furthermore, not all resolutions after careful discernment are final; some can be revisited and even reversed (e.g. the issue of eating certain meat alluded to in the letter).  

Those who lead the process need to develop “Spirit fruit” such as humility, patience, generosity, hopefulness, wisdom and grace. They must demonstrate the necessary knowledge of the culture, the church teachings and Scripture. And they must also have the necessary skills to care well for those involved and for the process itself.  

Conflict between leaders (Acts 15:36-41) 

Following the account of the successful resolution concerning how to welcome Gentiles into the church, we are told of another conflict. Paul and Barnabas part ways because of John Mark. 1 Let’s review the background of this situation in order to gain clarity on the nature of the conflict.  

The predominantly Gentile church in Antioch sends Paul and Barnabas, accompanied by John Mark, on what would become known as Paul’s first missionary journey (c. AD 46-48).  

When they arrive in Cyprus, the Roman proconsul Sergius Paulus becomes the first recorded high official of the Roman government to become a Christian (Acts 13:4-12). Between the details provided, there is much opportunity to speculate on motivations and feelings. As we explore the story below, we will take such liberties as we seek to draw insight from the story.  

From Cyprus they sail to Perga in Pamphylia (southern Turkey) where John (Mark) “left them and returned to Jerusalem.” This reference in Acts 13:13 probably became a significant marker in the lives of Paul, Barnabas and John Mark. 

Apparently, John Mark was Barnabas’ young cousin, the son of his aunt Mary who was the head of a home church in Jerusalem. (Acts 12:12).  

We are not told directly, but maybe it can be inferred that Mary had suggested Mark accompany his older cousin Barnabas and Paul on the missionary journey. Barnabas (“son of encouragement” (Acts 4:36), or the encourager of others) perhaps persuaded Paul to allow the young man to come with them in order to strengthen John Mark’s faith and to give him experience as a witness and missionary.  

We are not told why Mark decides to go home. Perhaps he was homesick or found the rigorous ministry too demanding. But we are told of the heated argument between Paul and Barnabas precipitated by Mark’s exit at the port city of Perga, capital of Pamphylia:  

After some days Paul said to Barnabas, “Come, let us return and visit the brothers and sisters in every city where we proclaimed the word of the Lord [on the first missionary journey] and see how they are doing.” Barnabas wanted to take with them John called Mark. But Paul decided not to take with them one who had deserted them in Pamphylia and had not accompanied them in the work. The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus. But Paul chose Silas and set out, the brothers and sisters commending him to the grace of the Lord. [On this second missionary journey c. AD 50-52] he went through Syria and Cilicia, strengthening the churches. (Acts 15:36-41) 

Lessons in leadership development  

The hope Barnabas had in young Mark’s potential and the encouragement he gave his cousin show a discerning spirit.  

At the time of the argument, Paul could never have imagined that the seemingly weak young man would one day write one of the four Gospels. Additionally, according to Coptic tradition, Mark eventually journeyed across the Mediterranean and founded the Coptic Church in Egypt – the oldest Christian body of believers in the world.  

It is interesting to connect the story of the conflict with Barnabas with the account of Paul and Silas having come to Lystra, in Turkey: “‚Ķwhere a disciple named Timothy lived, whose mother was a Jewess and a believer‚Ķ.Paul wanted to take (the young Timothy) along on the journey, so he circumcised him.” (Acts 16:1-3).  

Could it be that Paul had come to realize the importance of fostering faith in young men and giving them the experience of communicating the gospel? The young Timothy, mentored by Paul, like the young Mark, mentored by Barnabas, would turn out to be one of Paul’s most beloved and faithful disciples. 

In c. 60 AD when Paul was in prison in Caesarea, he ended his letter to the church in Colossae near Ephesus: “Aristarchus, my fellow prisoner greets you, as does Mark, the cousin of Barnabas.” (Colossians 4:10). It seems that sometime in the previous years Paul had reconciled with Mark (one wonders whether at the prompting of Barnabas?).  

It would appear that more than 10 years after Paul and Barnabas had a serious conflict involving Mark, now Paul can write to his own disciple Timothy: “Only Luke is here with me. Get Mark and bring him with you, for he is useful to me in ministry.” (2 Timothy 4:11) 

Mark is helpful to me in my ministry. Can we surmise that Barnabas, the “Son of Encouragement,” lived to see the fruit of his ministry with his young cousin Mark? Regardless, Barnabas’ belief in, and encouragement of both his cousin Mark and the Apostle Paul might have altered the course of history.  

Perhaps those three followers of Jesus represent the realized promised of second chances, redemption, forgiveness and reconciliation. That being the case, the story of parting ways invites us to highlight some implications. 

• Sometimes separation is unavoidable, or even advisable in order to prevent further conflict. Nevertheless, the choice of parting ways from one another, although acrimonious at present, can be transformed in the future.  
• Separation and division don’t need to be permanent. The hope for further understanding and reunion in the future can remain.  
• It’s possible that Barnabas became a mentor to John Mark. In any case, we are reminded that it’s necessary to care for younger, future church leaders in that way. And that always requires commitment, patience, willingness to take risks and generous investment of time and energy.  
• The story also suggests that there is a special place for mediating ministry. And, of course, such ministry depends on the trust and good will of the parties involved. Barnabas might have played a mediating role between Paul and John/Mark. (Interestingly, Paul’s letter to Philemon can also be read as documenting the former’s mediating work between the latter and Onesimus!).  
• Finally, in our imaginative reading, is it fair to project that the “reunification” of Paul and John Mark was possible not because one prevailed as having been right but both continued to grow and to learn better ways from past experiences? 

Highlighted at the beginning of this article is the claim that two related factors are always present in conflict situations like those discussed in our case study of Acts 15: what is right or true, that reflects and fosters faithfulness; and love and grace that seeks peace and fosters reconciliation and community building. Psalm 85:10-11 alludes to that inseparable connection and beautifully sums up a vision of shalom for conflict transformation and healing: Steadfast love and faithfulness will meet; righteousness and peace will kiss each other. Faithfulness will spring up from the ground, and righteousness will look down from the sky. May that be so! 

‚ÄîDaniel Schipani is an ordained minister with Mennonite Church USA and a member of Belmont Mennonite Church, Elkhart, Indiana, USA. He and his wife Margaret have two adult children and three grandchildren. With a doctorate in Psychology and a PhD in Practical theology, he is emeritus professor at Anabaptist Mennonite Biblical Seminary and affiliate professor at McCormick Theological Seminary and San Francisco Theological Seminary. He is author of several books of education, pastoral care and counselling and practical theology.  

Taiwan 

Fellowship of Mennonite Churches in Taiwan 

Established in 1962, the Fellowship of Mennonite Churches in Taiwan (FOMCIT) is a conference of 24 congregations in Taipei, Taoyuan, Taichung and Hualien. It is a branch of Anabaptism, and a member of Asia Mennonite Conference and Mennonite World Conference. Impacted by COVID-19, the total baptized membership in 2022 was 1 935. The ministries of FOMCIT include evangelism, church planting, social services, theological education and publication. 

In Taiwan, the denomination is known for its contributions in social services. Currently, there are three social ministries in Hualien: the Mennonite Christian Hospital; the New Dawn Educare Center for people with physical or mental disabilities; and the Good Shepherd Center for girls and women who have been abused. 

History 

Anabaptism first set foot in Taiwan in 1948 when Mennonite Central Committee (MCC) started medical and relief work among the Indigenous peoples in response to Presbyterian missionary Rev. James Ira Dickson’s call. Mennonite missionary doctors, nurses and pastors – including Dr. and Mrs. Robert Hess and Rev. and Mrs. Glen Graber – moved to Taiwan and began running mobile clinics in remote, mountainous places. 

In January 1955, MCC established the Mennonite Christian Hospital (MCH) in Hualien, a city in Eastern Taiwan. Back then, the area was considered remote and backward; Indigenous peoples accounted for approximately 25 percent of its population. In the same year, the General Conference Mennonite Church Commission on Overseas Mission also started churchplanting ministries in Taiwan, which led to the development of FOMCIT.

The mission ended its operations in the country in 1994, when FOMCIT entered into a covenant with the Mennonite churches of North America to become sister churches.  

Contributions and  Significant Developments—  Social Welfare Organizations: 

Mennonite Christian Hospital 

Located in Hualien, the Mennonite Christian Hospital (MCH) is a comprehensive-care institution that specializes in community health, geriatric medicine and long-term care. The 500-bed regional teaching hospital offers a wide range of medical services to people in Eastern Taiwan, and it is currently the largest Mennonite hospital in the world1. 

Seventy-five years ago, MCH started out as a mobile medical team that offered relief work among Taiwan’s Indigenous peoples. The hospital was built in 1955 by Dr. Roland Brown, the founder and former superintendent of MCH, with only 35 beds at first.    

Throughout the years, more than 160 Mennonite missionaries had come to serve at MCH. Advocating peace and stressing a life of “service to the Lord,” they quietly dedicated their lives to Hualien. Seven of the missionary doctors and nurses were bestowed the Medical Dedication Award by the Taiwanese government, and Dr. Roland Brown was granted the Order of the Brilliant Star with Violet Grand Cordon by President Lee Teng-Hui, a rare honour symbolizing outstanding contributions to the development of the nation. 

The missionaries lived out Mennonite values. After they retired and returned home, local staff picked up the baton. With more than 1 500 employees, of which 20 percent is indigenous, MCH and its affiliates continue to care for the disadvantaged and the vulnerable.  

MCH’s affiliates include MCH Shoufeng Campus and Residential Home for Mentally Disabled Adults, Shoufeng Nursing Home, Mennonite Postpartum Care Center and Home Care Services. MCH also set up multiple funds to support Indigenous peoples and people who are underprivileged or disabled. 

Looking into the future, MCH will continue to serve “the least significant of the brothers and sisters of Jesus” (Matthew 25:40), and will strive to improve the health of the community by enhancing its quality of service and medical capacity; leveraging AI technologies; and equipping employees with the knowledge, skills and resources they need.  

As a Christian hospital, MCH cares about staff members’ faith. Prayer meetings and small groups are held regularly. Upholding its mission, MCH will keep on sharing the gospel through medical service and serving as if it is serving the Lord (Matthew 25:36).

New Dawn Educare Center 

Founded in 1977 by Mennonite missionaries Rev. Otto Dirks and his wife Elaine, the New Dawn Educare Center offers both day and residential services to clients with a wide range of physical and mental disabilities.

Rev. Otto Dirks and Elaine came to Taiwan in 1968 with their young son Randall. Their original task was to plant churches. Soon after they arrived in Taiwan, they had a second son who was born with Down syndrome. Later, they adopted an Indigenous girl who was physically and mentally disabled.  

Back then, disabilities was stigmatized; families often neglected or abandoned their disabled children. The Dirkses observed this and decided to support these children. They returned to Canada to study special education and came to Taiwan again in 1977. With their new expertise and the financial resources they had raised, they established the New Dawn Special Education Center in Hualien (Later renamed as the Taiwan Mennonite New Dawn Educare Center). 

Serving people with physical and mental disabilities for more than four decades, New Dawn offers a variety of educational and therapeutic approaches, including music, animal, and art therapies; vocational training; and opportunities for internships or employment with local businesses.  

New Dawn’s hard work was recognized by the government; in 2019, it received the Presidential Culture Award in Humanitarian Dedication. Seeing a rapid increase in the number of people affected by Kanner’s Syndrome (a form of autism), New Dawn endeavours to build a support network for people with the syndrome. In 2020, New Dawn started building the Joy Campus, a green residential care home for adults with Kanner’s Syndrome. New Dawn is dedicated to building a friendly environment and offering resources to help people with physical and mental.

New Dawn will continue to empower both the clients and their families with the necessary abilities to live with a disability and to care for an individual with a disability. 

Good Shepherd Center 

In the 1980s, child prostitution was rampant in Taiwan. Indigenous children living in remote, mountainous tribal communities were sold into prostitution by their poor families, but the general public was unaware of this issue. In 1987, a 16-year-old girl was sent to MCH’s Emergency Department because of septic shock caused by sexually transmitted infection and pelvic inflammatory disease. Doctors and nurses fought hard to save her, and she survived. However, they discovered that she was sold into prostitution when she was 8 years old. For many years, she was trapped in brothels in Taipei. 

A pediatrician and a social worker at MCH asked Rev. Fang-Fang (Katherine) Wu, a Mennonite pastor and later the first CEO of the Good Shepherd Center, to join them in rescuing children and teenagers from prostitution and sexual exploitation.

Growing up Mennonite, Rev. Wu was deeply influenced by missionaries like Dr. Roland Brown and his wife Sophie, Dr. Carl Epp and his wife Hilda, and MCH nurses Helen Willms Bergen and Sue Martens Kehler. The way they acted justly, loved mercy, walked humbly with God and served the least of the brothers and sisters of Jesus was imprinted in her heart. It was a natural response for her to do the same.  

The rescue work began, and the Good Shepherd Association (later known as the Good Shepherd Center) was established. Every week, Rev. Wu would visit Indigenous villages across Hualien, looking for young victims and girls who were at risk. Unprotected and unsupported by the government, Rev. Wu worked with local churches, held afterschool programs in tribal villages, raised the public’s awareness on the issue of child sex trafficking, and urged relevant authorities to recognize the seriousness of this daunting issue. Whenever she discovered a victim, she would rescue her and hide her in Good Shepherd’s shelter home.  

Encouraged by Rev. Wu, the Good Shepherd Association joined FOMCIT in 1990, and its name was changed to the “Good Shepherd Center.”  

One morning in 1993, Rev. Wu was beaten by gangsters while she was on her way to work because she “got in the way of their money-making business.” This incident caught the attention of the media and the wider public. People were astounded and concerned, and the government finally enacted laws to protect children and teenagers. Because of this, child prostitution gradually ended. 

The Good Shepherd Center is now a shelter for teenaged girls who have been abused, are delinquent, were sexually assaulted or neglected; for women and children suffering from domestic violence; and for pregnant teenagers. It also holds afterschool programs for underprivileged families and helps disadvantaged women find jobs. The Good Shepherd Center is committed to helping those in need to find hope.  

Challenges and opportunities 

The Mennonite denomination is small, with only 24 churches and less than 2 000 members. In the early years, Mennonite churches were often confused with the Presbyterian, as many of our pastors had Presbyterian background. Our leaders worked hard to strengthen members’ Mennonite identity.  

Over the past 20 years, there has been a charismatic movement in Taiwan. The younger generations are more attracted to the charismatic churches. We need new strategies to share the gospel, engage the younger generations and keep our values.

Meanwhile, with our commitment to social justice and pursuit of mercy and humility, FOMCIT’s social ministries remain vital to society. By serving the least significant of our brothers and sisters and viewing our work as service to the Lord, we will continue to carry out our values and put our faith into action.  

—Written by Jessica Lu, a thirdgeneration Mennonite. Special thanks to Mr. Harold Lu for his coordination and invaluable input throughout the process, and to Rev. Kim Chen, the Mennonite Christian Hospital, the New Dawn Educare Center, and the Good Shepherd Center for their generous contributions of information.   

The Officers’ column 

An Executive Committee is elected from the General Council and meets annually. Two members from each continental region are elected from the Council; a President and Vice-President are also elected by the Council. The Treasurer and General Secretary are also members of the Executive Committee. 

Meet vice-president Lisa Carr-Pries, appointed in 2022.  

1. What does it mean for MWC to be a communion of churches? 

I am grateful for the global church. For many, it has years broadened my understanding of the world beyond my local context and has helped me raise my children to be globally conscious human beings. It definitely changed the course of my life and deepened my faith and spirituality. I have hope for the relevance of the Anabaptist church for the transformation of each person’s life. 

2. How do I pray for the global church? 

I pray that our global churches will be a witness of hope to the world where despair and violence reign. 

3. What is your hope that the church will accomplish in the next 5 years? 

That we continue to celebrate our unity in Christ by celebrating the gift of our diversity in our theologies, backgrounds, cultures and in faithful discipleship. 

4. What are you reading that gives hope to the global church? 

I read daily the meditations that come from the Center for Action and Contemplation. I strongly believe that we as Jesus’ followers need to have equal parts of action and contemplation in our Christian walk.

“We need both action and contemplation to have a whole spiritual journey…. Action may lead you to contemplation and contemplation may lead you to action. But finally, they need and feed each other.” (CAC Daily Meditation, May 13, 2016) 

5. How do you serve your local congregation? 

I love to lead worship and music in my local congregation. I delight in creating worship services that have the congregational members engaging their whole beings as they come to be part of a community of faith that practices faithful living. 

6. What is your professional training? 

I have a bachelor of church music, a bachelor of theology and a master of theology. I am a lifelong learner and have pursued additional courses and received a certificate in spiritual direction and a certificate in conflict management and congregational leadership. I have loved being a pastor for most of my adult life.