Prayers of gratitude and intercession

  • INTRODUCTION

    An international dialogue between Catholics and Mennonites took place between 1998 and 2003, beginning with the theme “Toward a Healing of Memories”, and concluding with a report entitled Called Together to be Peacemakers (CTBP). In the hope that, on the basis of that dialogue, Catholics and Mennonites may together offer suggestions for the World Council of Churches’ Decade to Overcome Violence (DOV), and especially in reference to the International Ecumenical Peace Convocation (IEPC) in 2011 with which it culminates, the Pontifical Council for Promoting Christian Unity and the Mennonite World Conference sponsored a brief conference 23–25 October 2007 in consultation with the DOV office. It took place at the Centro Pro Unione in Rome. As a result we now submit some theological reflections which Mennonites and Catholics, committed to overcoming violence, may affirm together as a witness to peace in the ecumenical context. We hope these reflections can be useful to others as preparation continues for the IEPC. We begin by identifying biblical and theological foundations of peace. These appear under the sub-headings of Creation, Christology, and Ecclesiology. Then follows a section on peace and discipleship. We conclude with some challenges and recommendations which might be considered as the focus of workshops at the IEPC.

  • A Culture of Peace, by Alan Krieder, Eleanor Krieder, Paulus Widjaja

  • César García, Mennonite World Conference general secretary, offers a meditation on Acts 4:32-35.

  • 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?


    Find Season of Creation resources from Mennonite churches:


    #seasonofcreation
    #seasonofcreation2024

  • 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
    • To Hope and Act with Creation – Mennonite Church USA and Canada

    #seasonofcreation
    #seasonofcreation2024

  • 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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  • One city, one decade, two movements, 500 years. Today, representatives of Mennonite World Conference (MWC) have embarked on dialogues with representatives of the World Communion of Reformed Churches (WCRC), a movement that also arose in Zurich in the 1500s.  

    Four MWC representatives and three WCRC representatives began dialogues at Camp Squeah, B.C., Canada, for several days in March alongside the Executive Committee meetings.  

    Efforts, like the trilateral dialogues on baptism with Catholics and Lutherans, and the current dialogue with WCRC, are “a critically important part of Mennonite World Conference’s work,” says MWC’s policy on “reconciling our perspective.”  

    “Relating to other Christian world communions” is part of MWC’s mission. MWC seeks to encourage greater unity within the global church through participating in dialogues that prioritize healing memories and restoring relationships. 

    Historically the Reformed movement had “lethal hostility toward Anabaptists over baptism, the nature of the church and the use of the state to further and enforce the Reformation,” says Thomas Yoder Neufeld (MWC Faith and Life Commission chair and member of the dialogue group). 

    However, there are many ways “in which our paths of commitment have converged,” he says. “Our dialogue becomes not a re-litigating of the past,… but a shared sense of the need to live into the unity Christ has created among often still estranged and even hostile members of the body of Christ.” 

    The dialogue group will work together on a statement that includes remembering our past together, confession and commitment to living into unity in Christ. The upcoming 500th anniversary in Zurich, Switzerland, forms the immediate focus of these efforts.  

    “We are grateful to see sharp disagreements of the past make way for mutual learning and encouragement in living out a gospel witness in our complementary traditions today,” says César García, MWC general secretary. “It will be a blessing to mark this 500th anniversary in Zurich amid this reconciling spirit of dialogue with the Reformed church.”  

    There is a potential for dialogue to continue beyond 2025 with a focus on how the Mennonite commitments to peace and Reformed commitment to justice can find expression in shared work and witness.  

    MWC dialogue team 

    • Thomas R Yoder Neufeld, co-chair (Canada) 
    • John D. Roth, secretary (USA) 
    • Anne-Cathy Graber (France) 
    • Rafael Zaracho (Paraguay) 
    • Tigist Tesfaye (Ethiopia)  

    WCRC dialogue team 

    • Gerardo Obermann, co-chair (Argentina)  
    • Hanns Lessing, secretary (Germany) 
    • Philip Peacock (India)  
    • Sandra Beardsall (Canada) 
    • Meehyun Chung (South Korea)  
  • “The global church works best when all her parts are engaged in sharing their stories,” said Patrick Obonde, director of missions at the Anabaptist Leadership Education Centre in Kenya.

    On 17–19 June 2019, historians, pastors and archivists did just that at “Power and Preservation: Enabling Access to the Sources Behind Our Stories,” at Goshen College, Indiana, USA. An initiative of the Institute for the Study of Global Anabaptism (ISGA), the conference had 16 presentations on the state of the historical sources and storytelling in African, Asian, North American, and Latin American Anabaptist churches and organizations.

    Presenters addressed resources, access and commitment to preserving history in their contexts.

    Although each raised unique concerns, common themes emerged.

    • Oral history is a priority. Digitizing sources has great potential for preservation and increased accessibility, but it also requires significant financial resources.
    • The love of power or fear of its loss can make access to historical documents difficult.
    • A tradition of localism is a barrier to preservation. “Everyone feels comfortable with how things are,” said Ursula Giesbrecht, archivist of the Menno Colony in Loma Plata, Paraguay. “It is always difficult to move away from your customs.”

    At the end of the symposium, the group drafted a statement that synthesized the themes addressed at the gathering.

     Laura Miller“As followers of Jesus Christ our history connects us, reminds us of the Spirit’s activity among us, and calls us forward into the future,” it declares. “Archives play a crucial role in helping us to understand the inseparability of the stories of church and mission.”

    This statement declares the importance of historical identity, the urgency of recording stories, and the necessity of access to sources in a healthy church community. The statement also recognizes barriers churches face in preserving and providing access to historical sources, and concludes with a list of commitments signed by 29 participants from 12 countries.

    According to Roth, the idea for the symposium was born in conversations with Anicka Fast, a doctoral student whose research on Mennonite mission in DR Congo was inhibited by limited or restricted access to archives, and by the precarious condition of documents. The organizers sought to broaden the discussion regarding preservation and access, and address how historical narratives shape the identity of the global church.

    Pamela Sari, whose PhD research examined Jemaat Kristen Indonesia (MWC member church in Indonesia), is hopeful about the future of Mennonite archives. “The church is truly gifted with leaders, missionaries, members, scholars, archivists who care deeply about its history. I pray that God will continue to increase our capacity to stay planted in the love and truth of Christ and his Word.”

    —An MWC release by Laura Miller / Goshen College

     

    Click here to read the statement.

  • “Although each congregation has its own history and social and cultural background, it is common to experience the same sorts of conflicts, troubles, and situations,” says Ellul Yongha Bae, a Mennonite church leader and publisher in South Korea.

    “MWC Communications is very helpful to show that as Mennonite churches, we have raised similar questions and tried to figure out solutions with a focus on community, discipleship and peace issues.”

    Daejanggan publishing company has been translating Mennonite books into Korean since 2010, including the 2015 Global Anabaptist Mennonite Shelf of Literature book Life in the Spirit by John Driver.

    “It is not easy to find a good model about radical movements in Korean Christian history,” says Ellul Yongha Bae. Teaching on peace is crucial in Korea because of the continuing wound created by the split between North and South Korea.

    “We believe that Mennonite peace theology can be a good way to teach Christian ethics and a practical way of life,” says Ellul Yongha Bae.

    Daejanggan pays translators a small stipend to work on these books to help the Korean Anabaptist churches learn alongside other MWC churches. “It guides us to see there are other possible ways that we can see other than Christendom,” says Ellul Yongha Bae.

    The publisher is part of an organization that includes a web design firm and small farm. Donations – some from international Anabaptist partners like Hutterites and Bruderhof communities – help finance the translations.

    The Mennonite books are mostly read by seminarians and lay leaders in Anabaptist house churches. But they also appeal to other Christians in Korea who seek alternative ways of living out a Christian life, says Ellul Yongha Bae.

    “Although we are small, it is very meaningful to confess that we are followers of Jesus Christ in the context of Anabaptist ways of discipleship,” says Ellul Yongha Bae.

    “The Global Anabaptist/Mennonite Shelf of Literature invites our members to participate in a global conversation about matters of faith and practice from an Anabaptist-Mennonite perspective,” says John D Roth, secretary of the Faith and Life Commission. “Many of the books are co-authored by leaders from different cultural contexts; most of the books include study questions, which aid small group discussion; and all of them are deeply rooted in Scripture.”

    Click here for links to all eight titles in the Global Anabaptist Mennonite Shelf of Literature.

    —Mennonite World Conference release 

     

    Global Anabaptist Mennonite Shelf of Literature:

    Anabaptist Seed

    De Semilla Anabautista (Spanish)

    Graines d’anabaptisme (French)

    重洗派的根源 (Chinese)

    Täuferische Saat – Weltweites Wachstum (German)

    Anabaptist Beej se (Hindi)

    „Ç¢„Éä„Éê„Éó„ÉÜ„Çπ„Éà„ÅÆÁ®Æ„Åã„Çâ  (Japanese)

    재세례신앙의 씨앗으로 부터 (Korean)

    Từ Hạt Giống Anabaptist (Vietnamese)

     

    Sharing Gifts in the Global Family of Faith

    Compartiendo Dones en la Familia Global de la Fe (Spanish)

    Dons de chacun au service de tous (French)

    Teilen, was wir sind und haben (German)

     

    God’s Shalom Project

    Shalom – un proyecto de Dios (Spanish)

    Shalom, le projet de Dieu (French)

    Schalom – das Projekt Gottes (German)

    シャローム 神のプロジェクト (Japanese)

     

    A Culture of Peace

    Ein Kultur des Friedens (German)

     

    Stewardship for All?

     

    What we Believe Together

    Lo que juntos creemos (Spanish)

    Was wir gemeinsam glauben (German)

    Keyakinan kita bersama: mengungkap butir-butir keyakinan bersama gereja-gereja Anabaptist (Indonesia)

    우리가 함께 믿는 것 (Korean)

     

    Life Together in the Spirit

    Convivencia Radical (Spanish)

    Vivre ensemble, unis dans Esprit (French)

    Hidup Bersama dalam Roh: Spiritualitas Radikal untuk Abad Kedua Pubu Satu (Indonesian)

    성령과 함께 하는 삶: 21세기의 급진적 영성 (Korean)

    Vida no Espírito em Comunidade : Uma Espiritualidade Radical para o Século XXI (Portuguese)

     

    God’s People in Mission: An Anabaptist Perspective

    El Pueblo de Dios en Misio?n: una Perspectiva Anabautista  forthcoming (Spanish)

    Le peuple de Dieu dans la mission : une perspective anabaptiste – forthcoming (French)

     


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