Prayers of gratitude and intercession

  • Indonesia 2022: Workshop

    Common associations of Islam with violence create barriers of fear that are hard to overcome. Anabaptists might believe they have an exclusive grasp on nonviolent theology and practice. The case study of the Muridiyya, a transnational Sufi Muslim religious order originally from Senegal presents an alternative perspective on nonviolence. Encountering another faith tradition committed to nonviolence, holds up a mirror for Anabaptists prompting new questions about following Jesus in peacemaking and calling for deeper engagement with the religious other.

    Presenter: Jonathan Bornman leads Eastern Mennonite Missions’ Christian-Muslim Relations Team. Jonathan served with MCC in Brazil and Burkina Faso and with Mennonite Mission Network in Senegal as an evangelist and church planter. He is a PhD candidate at Middlesex University researching Sufi Muslim practices of nonviolence. He is a member of Mount Joy Mennonite Church in Mount Joy, Pennsylvania, USA.

  • Violence in the name of religion often occurs in Indonesia. Mennonite Church started to build peace with radical group to overcome violence in the name of religion in Indonesia.

    Presenter: Paulus Hartono is one of the Mennonite church pastor who has been actively serving on the congregation for 14 years and has been special duty pastor in MDS (Mennonite Diakonia Service) GKMI Synod for 15 years for peace service in location of natural disaster and inter-religious conflicts and building peace with a radical Muslim group.

    Indonesia 2022: workshop

    Read more: “A good kind of infidel”

  • The Global Anabaptist Peace Network (GAPN) is a network that seeks to connect and support peace organizations (agencies, schools, training programs, research projects, think-tanks, activist-focused initiatives, activists, scholars) that have emerged from and serve our global Anabaptist-Mennonite church communion. Our hope is to provide a supportive community as we work together at making our world a better and more just place. We want to help one another in embodying and witnessing to justice, peace, and reconciliation. 

    In our pursuit of these goals, the GAPN seeks to: 

    • Connect the “fruit” of our Mennonite World Conference related churches and walk in solidarity with, and support, one another.
    • Strengthen the church and communities of peace and justice in our world and for the world.
    • Create opportunities to explore what it means to be dedicated to Jesus’ way of peace. 
    • Nourish our Anabaptist-Mennonite Christian identity and our peace consciousness.

    In seeking the above goals, the GAPN provides the following in our ongoing communal effort in being agents of peace and justice: 

    1. Sharing news and resources: we share and provide information, prayer requests, and resources (such as training and educational material) among member organizations.
    2. Connect: we want to connect and learn from one another. In order to foster this connection, we help to provide and map organizational presence and activity and share that with member organizations. 
    3. Create spaces: we create spaces whereby member organizations can connect, learn, and be transformed through gatherings and opportunities to come together. The GAPN supports and facilitates spaces for members to meet, share, learn from one another, and connect, both incarnationally (i.e., in face-to-face gatherings) as well as virtually. 

    We welcome your involvement in the GAPN! Please fill out this form and return it as indicated.

  • Scripture offers three models for relating faithfully to Muslim neighbors as a reflection of the Trinitarian God. Participants will consider their own relationships to Muslims as we reflect on examples of hosts (Kenya and North America), guests (Somalia), and mutual partners (Tanzania and the Allies for Peace project).

    Presenter: Peter Sensenig serves with MMN and EMM in France and francophone Africa; member of EMM’s Christian-Muslim Relations Team; EMM East Africa regional interfaith consultant from 2015-2020; ordained MCUSA 2008; PhD Theology/Christian ethics Fuller Theological Seminary; taught courses in two Somaliland universities; author Peace Clan: Mennonite Peacemaking in Somalia (Pickwick, 2016).

    Indonesia 2022: Workshop

  • Indonesia 2022: Workshop

    Mary, the mother of Jesus is deeply honored by Christians and Muslims. This workshop explores the Qur’anic and Biblical narratives about Mary and her depiction in both traditions. The workshop also investigates what a focus on her prophethood can add to inter-religious dialogue between Muslims and Christians, especially for women.

    Presenter: Jacqueline Hoover is a free-lance instructor is Islamic Studies and Muslim-Christian relations based in the UK. She is a member of the sessional faculty at AMBS and an ordained minister in the Mennonite Church USA. She has taught recently in Malaysia, Egypt, Kenya and the UK.


    The interpretation does not constitute a definitive record of proceedings.  

    The simultaneous interpretation of Mennonite World Conference meetings and events facilitates communication among the participants in the meeting. It does not constitute an official record of proceedings. Where there is any difference between the simultaneous interpretation and the original speech (or the written translation of the speech), the original speech (or the written translation) takes precedence.


     

  • During the past two years, MWC asked member conferences for accounts of experiences in peacemaking. MWC’s Peace Council considered these stories during two days of meeting in Bulawayo, Zimbabwe, in August 2003. The following summary was developed out of that discussion.

    1. Continuum of peacemaking activities:

    All Christians are called to be peacemakers, but this can happen on a variety of levels. The Peace Council discussion identified the following levels, acknowledging that this is not an exhaustive list:

    a. Peace with God: individual con-version creates a new person who can live at peace. This is the base for all the other levels of peacemaking.

    b. Peace within one’s self: self-esteem and integrity are important components of peacemaking.

    c. Peace within the family: churches work with family life and relationships and with issues of domestic violence.

    d. Peacemaking within congregations and conferences: churches have dealt with internal conflicts.

    e. Peacemaking with neighbours: churches have worked at solving conflicts with others and among groups in their communities.

    f. Peacemaking with other Christians: conversation and witness reaches across historical divisions.

    g. Peacemaking with members of other faiths: churches struggle with questions of how to relate with respect and witness with integrity.

    h. Peacemaking within nations and between nations: churches have worked for peace on national and international levels.

    i. Peacemaking with the environment: churches strive to live in ways that care for the earth.

    j. Peacemaking with enemies: at all levels of relationship, this is a spiritual challenge.

    2. Biblical virtues that undergird peacemaking:

    The peacemaking activities of churches grow out of their reading of the Bible. A number of biblical virtues serve as a basis for peacemaking:  

    • liberty
    • self-esteem
    • love
    • repentance
    • corporate-ness
    • suffering (including patience, forbearance, and endurance)
    • reconciliation (which includes restoration)
    • justice and peace held together
    • confrontation of injustice
    • joy
    • courage
    • humility
    • forgiveness
    • witnessing

    3. Practices that form Christians as peacemakers:

    Peace Council participants noted these practices that instill peacemaking as a habitual practice for Christians:

    a. Catechizing and discipling: the Christians’ identity as peacemakers is imparted in the way churches teach and receive new members.

    b. Worship: peacemaking identity and habits are instilled in the way congregations worship God.

    c. Prayer: peacemaking habits are engendered by prayer and the spiritual disciplines. Witness to the powers can also be considered as prayer.

    d. Christian education: this shapes peacemakers; Christian education should include specific training for all ages, including church leadership, in peacemaking skills.

    e. Voluntary service: these activities can help young Christians learn peacemaking as they do it.

    f. Global awareness: this expands understanding of those beyond our boundaries; global awareness should include awareness of inter-ethnic and inter-faith differences.

    g. Non-violent action: advocacy to those in power and actions that confront injustice help Christians develop peacemaking skills.

    4. Recommendations to MWC:

    The Peace Council participants encouraged MWC to continue making peace a central part of conversation between member churches. To help this happen, the council made these recommendations:

    a. MWC should encourage all member churches to find ways to cooperate with other Christian churches and groups in their contexts in peacemaking efforts, with special attention to activities of churches in the United Nations’ Decade to Overcome Violence.

    b. MWC should designate one Sunday each year as a global peace Sunday, encouraging member churches to hold special worship services around, similar to what is now done for the World Fellowship Sunday. Suggested worship materials should be provided for this day.

    c. The next MWC world assembly should have one day or one worship service with a theme of peace. This could include sharing stories from around the world of ways in which churches are working for peace.

    Courier, Volume 19, volume 3, 2004

  • Mennonite & Islam dari Pedesaan Lereng Muria

    This workshop was delivered in Indonesian.

    Assembly 17 – Indonesia 2022 – workshops

  • Indonesia 2022: Workshop

    Asia and Indonesia, with its multiracial and multicultural resources, are unique parts of the world and can offer many possibilities for adequate contextual hermeneutics in a multi-scriptural society (Samartha 1991). Taking Archie Lee opinion, for instance, he mentions Asian religious people, at least, live in two worlds: the world of their religion and its sacred text, and the world of Asian texts, cultures and religions. Both identities and both worlds should be upheld in a creative, dynamic, interrelated, interactive and integrated way, so that integrity is safeguarded (2012: 34). That is why a serious work on multifaith hermeneutics is very important.Doing so is an important calling as well as an existential challenge for biblical scholars. In contexts where varieties of social, cultural, and religious life are present together, religious plurality is expressed in the richness of religious insights. Such contexts may generate tension between religious and cultural groups on one hand, but, on the other, also make possible creative and mutual interactions. What is needed to respond to such complex situations requires an open, creative, as well as perceptive attitude in order to maintain a living existential dialogue among the groups who have a shared agency and who also must live their differences with dignity so that there can be peace. As in other parts of Asia, the life of the people of Indonesia has been, is, and will continue to be nurtured and shaped by the world’s formal religions as well as local and indigenous religious traditions and their sacred texts and stories. In this context, it is important to appreciate the value of a critical but positive hermeneutical attitude towards others within the encounter of religious traditions.

    Rev. Daniel K. Listijabudi, Ph.D is a Mennonite pastor and a lecturer in biblical hermeneutics and contextual theology in the Faculty of Theology of Duta Wacana Christian University, Yogjakarta, Indonesia.

  • Presented to the General Council of Mennonite World Conference Harrisburg, Pennsylvania, USA, July 2015
    By Alfred Neufeldof Paraguay

  • Indonesia 2022: workshop

    This workshop will introduce the Global Anabaptist Peace Network, its hope and purpose, and the way in which peace-related organizations can become part of this network.

    Presenter: Wendy Kroeker is a member of Fort Garry Mennonite Fellowship, Winnipeg, Manitoba, Canada and chair of GAPN. Andres Pacheco Lozano is a member of Teusaquillo Mennonite Church (Colombia) and acting coordinator of GAPN.

    Global Anabaptist Peace Network

    Introduction to the Global Anabaptist Peace Network
  • Global Anabaptist Peace Network -GAPN

    Facilitated by the Peace Commission

    Mennonite World Conference

    Terms of Reference

    Vision and Purpose of the GAPN

    As Christians and members from the Anabaptist-Mennonite Family, we recognize that peace is at the very center of the Gospel, and that by witnessing to justice and peace (Just-Peace) we anticipate and participate in the already-inaugurated but yet-to-be-fulfilled Kingdom of God. As we seek to walk in the ways of peace, we need companions, fellow sojourners, to support us on the road, and we them. In doing so we can walk and journey together in witnessing to God’s Just-Peace.

    Mennonite World Conference (MWC) is a global communion comprised of 107-member churches from 57 countries around the world. These church bodies, which comprise approximately 10,000 local congregations, have produced much fruit – many peace-related organizations, programs, schools, training programs, research projects, activist-focused initiatives, activists, and scholars. 

    As an envisioned Global Anabaptist Peace Network (GAPN), we want to support and connect organizations and agencies that have emerged from and serve our church communion. Our hope is to foster an alternative consciousness – a consciousness of peace – as a witness to the realities and mechanisms of death and violence in the world. As such, we want to nurture an imagination built on the kingdom of God and it’s all encompassing and all-embracing vision of shalom.

    In light of this, the GAPN seeks to becomes a space in which it is possible to: 

    • Walk in solidarity with and support one another as we pursue, promote, and build peace in the world;
    • Have the fruit of our churches –i.e. the organizations, programs, schools, training programs, research projects, think-tanks, activist-focused initiatives, activists, and scholars – connected and to explore ways in which to walk with one another in mutually supportive, transformational, and interdependent ways; 
    • Strengthen the church and communities of peace and justice in our world and for the world;
    • Create opportunities to explore the meaning (theological and philosophical) and impact (ethical and practical) of peace (i.e. shalom) as we seek to be a Peace Church in the world, which includes exploring and addressing the root causes of conflict, violence, injustice, and oppression; 
    • Strengthen our Anabaptist-Mennonite Christian identity and our peace consciousness.

    Relation with Mennonite World Conference and the Peace Commission

    The GAPN has grown in close relation with MWC, more specifically with the Peace Commission (PC). One key decision over time has been to translate this relationship into the structure: the GAPN is hosted and will be organized within the MWC’s coverture. In this framework, we see the PC as the entity/space representing and connecting the MWC members churches while the GAPN as a network oriented towards the different organizations that have emerged as result of the ministry of the churches, which in some cases are not members themselves of MWC or one of its existing networks. While the primary addresses of the PC and the GAPN are different, by rooting the GAPN in the PC (and more widely in MWC) we envision a way to sustain and/or re-connect the fruits of the Mennonite/Anabaptist “tree” to the “tree” itself (i.e., the church).

    Structurally, this means that the PC will host the GAPN and seek to make the connections between the network, the other parts of MWC and, ultimately, the fellowship of churches. The fact that the GAPN is hosted by the Peace Commission and MWC does not mean limiting the action of the GAPN – especially if, as described, the goals of the network involve working with agencies and organization in multiple directions and levels – but rather grounding it.

    Another way in which the MWC/Peace Commission and GAPN relation is translated into practice is by being able to use the opportunities offered by the MWC meetings (such as the Assembly, Commissions Meetings, and the MWC’s Networks meetings) to facilitate and promote face-to-face meetings of the GAPN. 

    Membership and Structure of the GAPN

    1. Facilitate the sharing of information and resources:
      Share with one another urgent prayer and advocacy requests, news, stories, resources, perspectives, studies, expertise, and experiences of network members. This exchange may also include member related or driven opportunities for learning exchanges, internships, bursaries, funding, learning tours, and so forth, that may exist or arise.[2]Sharing in such a way would enable:
    2. Membership Directory:
      In order to promote the exchange between the different agencies and organizations, one key step is to develop a membership directory which responds to the needs of the GAPN. This means going beyond simply submitting or sharing “contact details” about different Anabaptist-Mennonite organizations. It would seek to explore the context and the kind of work in which organizations are involved. This will enable the members of the GAPN to explore and consider more concrete forms of exchange with other members.
    3. Creating spaces:
      In order to create interdependent relationships, we want to enable the creation of spaces whereby such connections, synergies, and friendships can emerge.

    Guidelines for the GAPN

    Given its vision, we have identified certain ways in which the GAPN should operate:

    1. The GAPN will focus on providing the infrastructure that supports and nourishes its members. This does not exclude encouraging urgent actions, campaigns and prayer requests, among others, that can be motivated from the network. Yet, at the center of the GAPN is the idea that the member organizations (and not the network) are at the center of the process. This can be done in different forms:
    2. The GAPN will seek to establish multidirectional engagement:
      • Toward each other (other GAPN members).
      • Toward MWC and MWC related churches.
      • Toward other agencies outside of the Anabaptist-Mennonite family of faith.
    3. The GAPN will seek to foster spaces for interdependent relationship, building from the local to the global level. In this sense, the GAPN will seek to promote different levels of engagement:
      • at a micro level (e.g., encouraging local/regional involvement and/or action, such as local gatherings, conferences, advocacy involvement, etc.).
      • at a macro level (e.g., international relations; responding to political, economic, systemic realities; global gatherings, etc.).
    4. Every voice matters in the life of the GAPN: we want to make sure that the different voices are heard, acknowledged, and respected in the actions and processes of the GAPN. This implies that:

    [1] This disposition that the GAPN will initially search for agency/organization as potential members does not mean that in the future some changes of could be possible, considering specifically the potential interest and involvement of persons/individuals. However, it was thought that initially working on the base of agencies and organizations as members would help the start and consolidation of the network. In the meantime, what could be considered is different forms of relationship, endorsement or support from individual or agencies, organization or churches (non-members) and the GAPN.

    [2] Note that GAPN is not a funding organization. Our desire is to create opportunities for members themselves to share information about such funding opportunities as they exist, which is not granted by the GAPN itself.