Show the greeting videos to hear the connections with Latin American sisters and brothers (see multimedia resources)
Show the MWC map to help people see the Anabaptists all around the world mwc-cmm.org/map
At the start of the service light 5 candles at the front in different colours, one for each of the 5 continents, and light the Christ candle in the middle. During the service or at the end of the service there could be prayers for blessing the sisters and brothers in different regions of the world.
Anabaptist World Fellowship Sunday is an annual event for MWC member congregations around the world, worshipping together in spirit using the same worship resources, knowing that we belong to each other in this global family of faith.
Anabaptism is a Christian movement that traces its origins to the Radical Reformation. The most widely accepted date for the establishment of Anabaptism is January 21, 1525, when Conrad Grebel baptized George Blaurock, who in turn baptized several others immediately, on confession of their faith, in Felix Manz’s house in Zurich, Switzerland. These baptisms were the first “re-baptisms” known in the movement.
Anabaptism developed into several groups in Europe during the 1500s–including the Mennonites (named after Menno Simons from the Netherlands) — and spread in multiple locations. Members of this movement continued to move and grow in numbers around the world in the centuries to follow.
Mennonite World Conference began in 1925 as a way of bringing together the many churches from different streams of Anabaptism. Today MWC has member churches in 58 countries, each with their own story of how they began and came to be part of our Anabaptist communion. Anabaptist World Fellowship Sunday is an annual event for MWC member congregations around the world, worshipping together in spirit using the same worship resources, knowing that we belong to each other in this global family of faith.
How Mennonites came to be
The Anabaptist movement began as part of a renewal movement within the Catholic Church in Europe in the early 16th century. Some of its inspiration comes from the Catholic tradition: the strong sense of discipline and community found in monasticism, for example, the attentiveness to the Holy Spirit that could be found in Catholic mysticism, or the emphasis on following Jesus in daily life in The Imitation of Christ, by Thomas á Kempis. Anabaptism also owes a debt to Martin Luther and the early Reformation movement, particularly Luther’s emphasis on the authority of Scripture and his emphasis on the freedom of the Christian conscience. The movement was shaped by deep social and economic unrest of their time that exploded in the Peasants’ War of 1524-1525.
The Anabaptists themselves, however, would have said that they were simply trying to be faithful followers of the teachings of Jesus and the example of the Early Church.
Although dates can be somewhat arbitrary, the Anabaptist movement “officially” began on January 21, 1525 when a small group of Christian reformers gathered for a secret worship service in Zurich, Switzerland. The group was frustrated by the hesitance of their leader, Ulrich Zwingli, to enact the changes to Catholic rituals that they agreed Scripture demanded, especially regarding the Mass and the practice of infant baptism. In their reading of Scripture, true Christian baptism assumed a conscious commitment to follow Jesus—something no infant could do. So on January 21, 1525, this small group agreed to baptize each other as adults. Although it would be some time before the full meaning of baptism came into focus, the early Anabaptists understood this act to symbolize the presence of the Holy Spirit in the gift of God’s grace, a commitment to a life of daily discipleship, and membership in a new community of God’s people
Members of the movement generally referred to themselves as “Brethren” (Brüder)—or later by the more descriptive term “Baptism-minded” (Taufgesinnten). Their opponents labeled them Anabaptists (= re-baptizers), in part because “rebaptism” was a criminal offense in the Holy Roman Empire, punishable by death. At first, the group resisted the term “Anabaptist” since in their minds they were not rebaptizing, but rather baptizing correctly for the first time. But over time, the name persisted. Today, Anabaptist is an accepted English term for all Reformation groups who practiced believers (rather than infant) baptism, and the denominations descended from them such as the Amish, Mennonites, and Hutterites.
Over time, however, a coherent movement emerged. Its identity was forged, in part at least, from the need to respond to several basic challenges. First, in response to accusations of heresy by religious and political authorities in the first half of the sixteenth century, Anabaptists were quick to define themselves as faithful, Bible-believing Christians. Second, militant voices within their number who were ready to impose social and religious change with violence forced Anabaptists to clarify their identity as peaceful, law-abiding, nonresistant Christians whose only weapon was love. And finally, in the face of spiritualist dissenters who favored an internal religious experience that could avoid theological disputations and go undetected by authorities, Anabaptists were compelled to defend the public and visible nature of the church.
Despite the diversity of theology and practice evident in the first generation of Anabaptists, three coherent groups had emerged by the 1540s: the Swiss Brethren in the German-speaking territories; the Hutterites in Moravia; and the Mennonites of the Netherlands and North Germany who were organized around the leadership of Menno Simons. Although these groups differed in important ways, they nonetheless recognized each other as members of the same religious tradition, so that their internal disagreements often took the form of a family quarrel.
Over the next 500 years Anabaptism spread to many different countries around the world, each with their own origin story. Mennonite World Conference began in 1925 to bring different Anabaptist groups together for fellowship, worship, witness and service.
—Excerpts from Stories: How Mennonites Came to Be, by John D. Roth, Herald Press, 2006. Adapted and used with permission.
Introducing the Global Family
Communauté des Églises des Frères Mennonites au Congo
ICOMB conference and MWC national member church
The Democratic Republic of Congo (DRC) is gearing up for a momentous occasion – the centennial celebration of the Communauté des Eglises des Frères Mennonites au Congo (CEFMC: Community of Mennonite Brethren Churches in Congo). This historic milestone marks 100 years of steadfast Christian witness and service in the nation.
Despite facing numerous challenges, CEFMC has persevered, and the upcoming centenary is a testament to God’s infinite grace and the dedication of its members.
The Mennonite Brethren church in DRC is the largest Mennonite community in the country, with a presence in eight provinces. Comprising 14 ecclesiastical provinces, 71 districts, and nearly 540 parishes, it boasts a membership of 99 770 individuals, including 446 pastors. However, the community has faced some heart-wrenching losses, as the lack of proper care has led to the unfortunate deaths of several pastors.
Despite these challenges, CEFMC has been actively engaged in various areas of intervention. The community has focused on administration, evangelization, mission, development, health, communication, youth, education and religious formation. Their efforts extend beyond national borders, with active participation in church planting in South Africa and Côte d’Ivoire.
During the turbulent times of the COVID-19 pandemic and Nyiragongo volcanic eruptions near Goma, CEFMC has been at the forefront of providing support and assistance to affected communities. They have supported war-displaced persons and actively educated their members about the importance of fighting the pandemic.
As they approach their centennial, CEFMC faces some significant challenges. The celebration of their remarkable journey requires adequate resources, especially to build the “Centennial Temple” as a symbol of their century-long existence.
In this regard, they humbly seek the support and goodwill of Mennonite Brethren worldwide.
The Congolese Mennonite Brethren eagerly anticipate the presence of the International Community of Mennonite Brethren (ICOMB) during the centennial celebrations. The fraternity and collaborative relationships forged with ICOMB have been instrumental in their growth and ministry.
Additionally, the community faces some internal issues, such as tribal conflicts in the southern part of the community. They are actively seeking support to reconcile these differences and foster unity among their members.
The community is also aware of the importance of training new leaders to continue their mission and ministry. Despite limited resources, they are committed to equipping young people for pastoral and theological studies.
As the preparations for the centennial continue, the Mennonite Brethren Conference in Congo calls upon the global Mennonite Brethren community to join them in this joyous occasion. The century-long commitment to Christ and service is a testament to God’s faithfulness, and the celebration promises to be a grand testament of God’s enduring grace.
—ICOMB Update
The International Community of Mennonite Brethren (ICOMB) is made up of 22 national churches in 19 countries. ICOMB also has associate members in more than 20 countries, all at different points along the pathway to full membership. ICOMB exists to facilitate relationships and ministries to enhance the witness and discipleship of its member national churches – connecting, strengthening and expanding.
If you were to sum up Mennonite World Conference in three phrases, what would you say? MWC leadership has selected a new tag line to do just that: “following Jesus, living out unity, building peace”.
“After almost one year of consultative process with Anabaptist theologians and MWC staff, under the facilitation of and change management consultant Betty Pries, we agreed upon this tagline. It reinforces the three most important things about being an Anabaptist and summarizes the MWC Vision and Mission Statements in a way that is inspiring, compelling and calls people to action,” says César García, MWC general secretary.
These phrases are intended to help Anabaptists around the world answer some simple questions:
“What do you believe?”
“What do you stand for?”
“What are your priorities?”
“How are you different from / similar to other denominations?”
During the multiple rounds of dialogue, themes emerged again and again: following Jesus, making the world a better place, unity / unifying, transformation, peace, love, witnessing, community, shalom and supporting one another.
“There was consensus on that we want the tagline to call people to action, while focusing on the transformational love of Jesus, as well as continuing our commitment to build peace and unity. The new tagline achieved all these,” César García says.
More resources on what it means to be #followingJesus, #livingoutunity and #buildingpeace will be rolled out between now and 2025, when we celebrate 500 years of Anabaptism.
—
MWC Vision: Mennonite World Conference is called to be a communion (Koinonia) of Anabaptist-related churches linked to one another in a worldwide community of faith for fellowship, worship, service, and witness.
MWC Mission: MWC exists to (1) be a global community of faith in the Anabaptist tradition, (2) facilitate relationships between Anabaptist-related churches worldwide, and (3) relate to other Christian world communions and organizations.
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.
Roland P. Brown, the Mennonite doctor who founded the Mennonite Christian Hospital/FOMCIT
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
The Good Shepherd Center’s leadership team. Fourth from left is Yu-Gui Chu, Good Shepherd’s current CEO/FOMCIT
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.
Linshen Road Mennonite Church in Taichung, founded by Glen Graber in 1954, was the first Mennonite church in Taiwan. Today’s building was completed in 1993./FOMCIT
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.
Indonesian church extends welcome to displaced Muslim neighbours
In December 2022, heavy rainfall caused flooding in several cities in Central Java, Indonesia. One of the most affected areas was Tanjung Karang Village, Kudus. The Wulan River overflowed, forcing hundreds of residents to evacuate their homes.
Some 130 people took refuge in the hall of GKMI Tanjung Karang, a local Mennonite World Conference member church.*
Several community youth and student groups aided the church with cooking halal meals for the refugees, conducting trauma healing activities and looking after logistics and health services.
The refugees carried out their daily activities, including salat (Muslim prayers), in the hall of the church building and the room next to the sanctuary where the cross hangs.
This remarkable scene went viral on social media in Indonesia on TikTok and Instagram, and even made the national news.
In January, when Central Java governor Ganjar Pranowo visited, he witnessed people working together in harmony to help the evacuees. “In every flooded area that I visited there is no tribe, no race, no religion; it is a cornucopia of helping each other,” he said in a speech. The governor also recognized GKMI Tanjung Karang by name.
We welcome everyone
This is not the first time GKMI Tanjung Karang opened their doors to their neighbours during a flood, nor was it the first time it went viral for its religious tolerance. The church has been known as a flood shelter since the 1980s.
Photo: Berita GKMI
“Geographically, our church is located at the lower part of the neighbourhood. At the end or beginning of the year, the area floods whenever there are heavy rains and the people take shelter in the church,” says pastor Hendrajaya of GKMI Tanjung Karang.
The church building sat lower than the street level and parts of the church would flood too. But in the early 2000s, the church was renovated and the ground lifted so it would remain dry and could take in more people during the annual floods.
“Sheltering people from the flood is something we do annually; we don’t differentiate who we help. We welcome everyone,” Hendrajaya says. “It’s just that people only took notice these few years as the photo of someone doing the salat made the rounds on social media.”
For the most recent flooding event in 2022, people stayed for about two weeks, until the water receded and they could safely return to their home.
“They were even taken home by a group of motorcycle taxi drivers for free. The amount of support we received was heart-warming. While religious intolerances still happen in my country, I’m glad that we’re able to show an example of tolerance and co-existence,” Hendrajaya says.
On July 28, 2023, the village of Tanjung Karang was named a “Village of Interreligious Tolerance” (Desa Moderasi Umat Beragama) by the Ministry of Religious Affairs in Kudus, the only village in the whole of Kudus receiving the award.
GKMI Tanjung Karang is glad to be a part of making religious tolerance a daily reality in their city.
—adapted from berita GKMI, the publication of MWC member church Gereja Kristen Muria Indonesia. Used with permission.
*About MWC member churches in Indonesia
Today, there are three Anabaptist-Mennonite groups in Indonesia:
Gereja Injili di Tanah Jawa (GITJ –Evangelical Church in the Land of Java)
Gereja Kristen Muria Indonesia (GKMI –Muria Christian Church of Indonesia)
Jemaat Kristen Indonesia (JKI –Indonesian Christian Congregation)
“We also valued very much our first face-to-face meeting with the Faith and Life Commission as a whole, and Anicka Fast as in-coming secretary,” says David Wiebe, chair of GAHEN.
In development for several years already, three additional networks are in the process of being added to MWC organizational structure. Although not all members were able to attend, the MWC networks held official face-to-face meetings prior to the Global Mennonite Peacebuilding Festival and Conference in June 2023 in Harrisonburg, Virginia, USA.
Each morning, one of the four MWC Commissions (Deacons, Faith & Life, Mission, Peace) led a joint worship session. The Networks each discussed revised Terms of Reference (general objectives, definition of membership, internal structure, relationship to MWC) and a new fee structure (0.2% of budget) to be considered by General Council for approval in 2025.
Education
For the emerging network GAEN*, 15-16 June 2023 was a meeting of steering committees of the dual-track organization. More than three quarters of GAPSEN* and GAHEN* steering committee members were present.
“We were very pleased to be together to work through some important matters that will shape our networks,” says David Wiebe. They laid plans for future gatherings on Zoom and in person in 2025.
GAEN falls under the supervision of the Faith & Life Commission, so the meetings also provided opportunity for the steering committee to meet the members of the Commission. Through the meetings GAPSEN and GAHEN members “cultivated a shared educational vision between schools and church,” says David Wiebe.
Steering committee members (2023-2025)
David Wiebe (chair, GAHEN) Canada
Cheryl Pauls (GAHEN) Canada
David Boshart (GAHEN) USA
Gishu J. Ebissa (GAHEN) Ethiopia
Hinonori Minamino (GAHEN) Japan
Marlene Wall (GAHEN) Lithuania
Rebecca Stoltzfus (GAHEN) USA
Victor Wall (GAHEN) Paraguay
Elaine Moyer (chair, GAPSEN) USA
Conrad Swartzentruber (GAPSEN) USA
Delbert Unruh (GAPSEN) Paraguay
Gloria & Theo Fumana (GAPSEN) Canada
Yesaya S. Wijaya (GAPSEN) Indonesia
Mission and Service
The 13-14 June 2023 meetings of existing networks GASN* and GMF* served as the triennial gathering (usually held alongside General Council meetings). The Mission Commission also participated in the meetings.
There were equipping sessions with César García and Sarah Bixler, storytelling from Africa, Asia and Latin America, and six seminars offered by GASN and GMF members.
GASN and GMF each discussed a program plan for the current period, including online gatherings for learning and fellowship. Global warming and the environment is one of the priorities GASN identified to address in the coming years. GMF plans to learn about unreached people groups.
There are around 50 members of GASN and some 70 members of GMF.
Steering committee members (2023-2025)
Barbara Hege-Galle (chair, GASN) Germany
Fabio Carvalho (GASN) Brazil
Rick Cober Bauman (GASN) Canada
Satyendra Basumata (GASN) India
Shambu Balcha (GASN) Ethiopia
Nelson Okanya (chair, GMF) USA/Kenya
Carlos Daniel Soto (GMF) Argentina
Felo Gracia (GMF) DRC
Lorri Bentch (GMF) USA
Sangita Tigga (GMF) India
Peace
More than 20 GAPN network members and observers participated in 13-14 June 2023 meetings in person and online. This was the first face-to-face meeting for the GAPN.
They shared hopes and expectations for the network, shared contextual analysis of peacebuilding issues from their regions, and strategized themes, activities and events for the upcoming years.
“There was much agreement and intersectionality of thought and experience on at least eight themes, including interfaith engagement, polarization in church and society, climate change and systemic violence,” says Wendy Kroeker, steering committee chair. “A decolonizing lens could become a common perspective or approach to organize efforts in the coming year.”
Steering committee members (2023-2025)
Wendy Kroeker (chair, GAPN) Canada
Danang Kristiawan (GAPN) Indonesia
Daniel Moya (GAPN) Colombia
John Wambura (GAPN) Tanzania
Scott Holland (GAPN) USA
Heath
Also emerging is GAHN, a network of health professionals, which has gathered for several webinars on Zoom over the past three years. They launched a new website (globalanabaptisthealth.network/) and newsletter and are planning a learning tour in Central America in November 2023.
Steering committee members (2023-2025)
Dodanim Vásquez (chair, GAHN)
Elina Ciptadi
Other MWC news
Members of the four MWC Commissions also met prior to the Festival. “When we meet face-to-face, our understanding of each other deepens and our commitment to our common goals flourishes,” says J. Ron Byler, Coordinator of Commissions. In worship together and in informal conversations, Commission members learn how the work of our Commissions interconnects and how, together, we help our global community to encourage each other as we follow Jesus into the world.”
In the communications department, Elina Ciptadi returns as Interim Chief Communications Officer while Kristina Toews is on maternity leave. Elina Ciptadi was part of the original YABs Committee (called AMIGOS at the time) and has experience in nonprofit, government and for-profit marketing, public relations and communications.
In recent weeks we have been made aware of the escalating violent conflict in West Africa along the Central Sahel countries of Mali, Burkina Faso and Niger, affecting our brothers and sisters in the Evangelical Mennonite Church of Burkina Faso (l’Église Évangélique Mennonite du Burkina Faso).
“I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people – for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.” (1 Timothy 2:1-2)
We ask that churches pray for the leaders of West Africa to remember the real cost of war. That all parties would be willing to come to the table genuinely willing to negotiate. That they be given the wisdom to discern a way to lead the region forward, centred around peace, security and humanity.
In the words of Siaka Traoré (MWC West and Central Africa Regional Representative): “Living in this geographical context, the weapon we have as citizens of the kingdom of God is prayer. We ask all brothers and sisters that you take a moment to pray that this escalation stops, that a nonviolent resolution is to be found for the crisis and that peace return to the Sahel region.”
Lord, in your mercy, hear our prayer.
In the name of Jesus, Prince of Peace, amen.
Henk Stenvers, president, Mennonite World Conference
L’Église de la Prairie de Montbéliard (France) a réfléchi il y a 10 ans à une vision d’Église renouvelée qui se décline en trois grands axes : servir Dieu, servir les cherchant Dieu, servir le monde. Dans ce dernier axe, un accent particulier est mis sur les personnes qui vivent dans la solitude et la détresse spirituelle.
Un lieu de vie
Pour concrétiser cette ouverture voulue sur les gens « du dehors », lors de l’agrandissement de l’église en 2017, un grand hall d’accueil vitré a été aménagé entre l’ancienne chapelle et les salles annexes de l’église. Il a été pensé pour servir de lieu d’accueil également en semaine sous la forme d’un café couplé à une librairie (nourrir le corps et l’esprit vont de pair !). Une église uniquement ouverte le dimanche reste sous-employée. Elle a vocation à être un lieu accueillant et chaleureux, un véritable lieu de vie tout au long de la semaine pour chacun, quels que soient son origine, sa foi, ses doutes, ses questionnements.
Photo : Raymonde Klopfenstein
Les relations et interactions humaines sont fondamentales, et s’il existe un lieu propice et neutre pour partager, c’est bien un café. Le nôtre est un café associatif, c’est-à-dire que le but n’est pas de faire du commerce, les profits sont entièrement réinvestis dans le projet.
Un lieu accueillant
Le café Prai’lude (comme un prélude à la foi) a pu ouvrir enfin en septembre 2021. Le projet est porté par une poignée de bénévoles et un jeune en service civique, du mardi au vendredi après-midi, avec une nocturne le vendredi soir. On y propose des pâtisseries maison, du café sous toutes ses formes, un grand choix de boissons chaudes ou froides, et des repas salés sur le pouce.
L’activité a démarré en douceur, avec des usagers venant surtout des milieux chrétiens au départ, pour finalement toucher davantage de personnes de l’extérieur. Dans ce but sont aussi organisées des soirées musicales. Nous pensions atteindre les étudiants lors des nocturnes du vendredi, mais finalement ce sont des migrants qui participent aux jeux organisés ce soir-là. Ils prolongent leurs cours de français, donnés sur place par des bénévoles le vendredi en fin d’après-midi, par des activités ludiques leur permettant de mettre en pratique ce qu’ils viennent d’apprendre. Comme ils sont souvent logés dans de petits appartements, le café est aussi un lieu de rencontre pour eux en groupe élargi.
Témoignages d’usagers
« On se sent bien ici, l’atmosphère est paisible, l’accueil est chaleureux. »
Photo : Raymonde Klopfenstein
Un jour, un homme d’un certain âge entre en disant : « Je suis un naufragé de la vie et je viens chercher des réponses. » En a découlé une formidable occasion de témoigner. Il a pu repartir apaisé. Des personnes de l’Église ont pris l’habitude de venir avec leurs collègues de travail et leurs enfants en fin d’après-midi après les cours, profitant ainsi des commodités pour leurs enfants (coin garderie, baby-foot, jeux extérieurs) pendant qu’ils échangent autour d’un café ou d’un thé. Parfois, les usagers repartent avec une des bibles gratuites disposées sur le comptoir à l’entrée, ou une invitation à une balade organisée par le groupe des marcheurs de l’Église. L’un d’eux a accepté une invitation au parcours Alpha (et en est ressorti enthousiaste). D’autres sont très étonnés de trouver un café dans une église et profitent du parking pour s’arrêter et boire un verre. Un couple a pris ses habitudes et vient au moins trois fois par semaine lire le journal et discuter de sujets spirituels. De jeunes migrants viennent aussi quasi quotidiennement pour pratiquer et améliorer leur français. Une lycéenne d’origine musulmane, qui ne trouve pas de réponse dans son environnement, vient discuter de la foi chrétienne qui l’intrigue et l’interpelle.
Brassages
Le café ouvre également lors de manifestations qui ont lieu à l’église, dont la salle de culte est parfois prêtée pour des concerts ou d’autres occasions. C’est aussi une façon d’avoir des contacts avec nos contemporains qui ne mettraient pas spontanément les pieds dans une église. Et quand le retour est « On ne pensait pas que c’était ainsi, l’Église », on sait qu’on a atteint la cible. Un ami non chrétien qui s’investit dans les cours de français aux migrants, toujours étonné de ce que le café brasse tant de personnes de nationalités différentes, s’est exclamé : « Votre café est “the place to be1 in Montbéliard” ! »
—RAYMONDE KLOPFENSTEIN, responsable du café Prai’lude.
CET ARTICLE ET LE RÉSEAU MENNONITE FRANCOPHONE
Les articles dans le cadre du Réseau mennonite francophone (RMF) peuvent paraître dans Christ Seul (France), Le Lien entre nous (AEFMQ- Québec, Canada), sur le site de la Conférence Mennonite Suisse (www.menno.ch) et sur celui de la Conférence Mennonite Mondiale (www.mwc-cmm.org).
Coordination de la publication des articles : Salomé Haldemann
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.
Ethiopia
Ethiopia is a country located in the Horn of Africa. We’re unique in some ways but the same with the rest of African countries in some other ways. We’re a very poor country with a population of around 110 million.
Living in a country where problems are like the air you breathe – it’s not easy; especially when you have access to go out of the country and declare your freedom. But staying and living among my people – it’s a bittersweet reality, but that’s who I am. That’s where I can find purpose in my life.
Drama of trouble
This last year, 2022* it was a very joyful, and the same time, a very sad time personally and as a nation.
Our country is passing through a lot. We were happy at some point last year that the conflict in the north was over, but unfortunately, another one started in the western part of the country.
Let’s talk about our economy. It started to deteriorate – as you also faced – during COVID-19, but it continues to go down due to the non-stop conflict in the country.
Unfortunately, the conflict also is followed by tribalism, which has become a chronic problem. It has become a challenge for us to live together; this intolerance of difference has started to dismantle our very fabric of society.
This also leads the country into another wave of economic and political disaster. It’s going from bad to worse. Food inflation is skyrocketing and makes so many people struggle.
Droughts also hit the southeastern part of our country where now, it gets really worse such that people start to die due to hunger.
The religious conflict between the Orthodox and the evangelicals, or the Protestants along with the Muslims, is another character in the cast of this drama of trouble.
So, the life we’re living in our country is very difficult to live.
Living despite
Such a situation is really challenging our churches, our societies, our congregations, our friends and our society in large, but we’re living.
We don’t know how, but we’re able to live everyday as a nation. We’re supposed to have collapsed, but we’re going. Of course, not in the standards of the West, but we’re moving.
If I have to give you an explanation, I just don’t have it.
All the political social economic explanation and analysis would indicate that we should collapse. We should be ‘the new Syria.’
For some, living everyday is just a miracle. Waking up in the morning, for some, is really a miracle.
But we’re living. How?
An answer in God
As a Christian, I have an explanation. I believe that God is our strength. God is the creator of us, our Saviour who never gets tired or weary with our poverty or our conflicts.
I know so many people get tired. Even for me, I get tired asking of people to pray for our country month after month, year after year, about this or that: pray for the conflict in Ethiopia; pray about the poverty levels. It gets tiring for so many people across the globe to hear that we keep on “begging.”
But I believe in the Creator of us, our Saviour, who never gets tired, who never gets weary of our problems.
God gave power to the weak, provides for the needy, and gives us strength to move and the ability to see tomorrow. We don’t know how, but God does it. Jesus is our hope.
I found one definition of “hope” on the internet. It says: “Hold On; Pain Ends.”
So God is our hope. Hope that makes us to hold until the pain goes away or that enables us to endure it.
I’m able to pass it through. I’m able to pass it through and through and through, with all this personal and nation crisis, in fellowship with my fellow brothers and sisters.
We pray together every day. Starting early in the morning from 5:00 to 6:30 am. We might sound really pious, but we simply pray and ask God for strength, for power, for more grace to live every day.
We gather together to share our personal burdens and also our country’s cry. We encourage each other with the hope that we receive from Christ who himself is our hope.
So, brothers and sisters, as we celebrate our history and foundation as an Anabaptist movement, we turn to the same source as our persecuted forefathers and foremothers: that’s Jesus Christ. He is the only hope to hope for – with or without pain.
—Tigist Tesfaye is a youth mentor and coach, a member of Debub Meserete Kristos Church in Ethiopia, and author of Mewetacha (The ladder – a dream connector). She is secretary of the Deacons Commission.
Tigist Tesfaye spoke at Renewal 2023 – Jesus Christ, our hope – in Abbotsford, B.C., Canada, 25 March 2023 (presented via video). This article has been adapted from her presentation.
* This refers to the Gregorian calendar system. In Ethiopia, we use the official calendar of the Orthodox Tewahido Church which has 13 months and has a different starting point that puts it seven or eight years behind the Gregorian calendar.
In Kichwa, there is a word, ayni, that describes the rule and practice of interdependence.
“One does not exist unless the community exists,” says Julian Guamán. In the Kichwa worldview, that community includes all of creation, not just humans. Ayni dictates that as members of the community, humans have a responsibility to be in reciprocal relationship with every other member, including plants, animals, water and soil.
Ayni has practical implications for how Kichwas live their lives and is an important part of Julian Guamán’s vision for the Anabaptist church.
“The global Mennonite church can be a teacher for other churches,” Julian Guamán says. Many Christians talk about reconciliation in spiritual terms, but what sets Anabaptists apart in Julian Guamán’s eyes is that: “The reconciliation sought by Mennonite Christians also applies to creation.”
Many indigenous people in Latin America are attracted to Anabaptism, Julian Guamán says, and he believes it’s because, “Mennonite theology coincides in many ways with elements of indigenous spirituality.”
One shared element is an emphasis on living in community.
“The Mennonite life is a cooperative life,” Julian Guamán says. Likewise, “The life of Kichwas is about living interdependently with others.”
The second shared element is reconciliation. Mennonites are known for working toward reconciliation both within the church and throughout the world. Kichwas also practice reconciliation, Julian Guamán says, by “planting harmony and equilibrium and building bridges through dialogue.”
Julian Guamán believes that creation care is a natural consequence of living by these two values. He shared an example of this playing out in the real world.
Throughout the Andes mountains, mining for gold, lithium, copper and other metals required for technology is jeopardizing the health of land, water and people.
With international mining companies moving into many regions, indigenous lands are some of the most well protected. “A lot of the páramo (alpine tundra) where the indigenous people live is still intact,” Julian Guamán says.
Westerners might see the conservation efforts of indigenous communities as preserving resources – like water – for the future. But, that’s not how indigenous people think about it, he says.
“I don’t think that’s the reason why we indigenous care,” says Julian Guamán, “but because we need to retain relationships with the place, the páramo. There, there is life. The páramo itself, the mountains, the hills, have a sacred dimension that we are part of.”
What if the global Anabaptist church adopted the rule of ayni?
“In a world with climate change, with environmental crises, with an economic system that destroys nature and exploits people,” Julian Guamán says, “we, as Mennonite churches, can be different, because Jesus Christ called us to love one another.”
Henk Stenvers, president, Mennonite World Conference
