The filling of God’s Spirit in our lives is reflected through both the continual maturing process by the Spirit to reflect God’s character and by the Spirit’s filling that results in boldness to proclaim Christ and empowerment to act. Jesus lived his life full of the Spirit (Luke 4:1) and all believers are commanded to be filled with the Spirit (Ephesians 5:18).
The New Testament presents a picture of people without God, who are motived by their own desires and passions, experience the consequences of sin, are unable to perceive God, and are unable to understand God’s ways. Those who have put their faith in Christ continue to face the tension of living by the flesh or living according to the Spirit (Romans 7:14-20). We are all in need of being transformed by God’s Spirit! Transformation is a continual process where we are called to present ourselves to God as those who have been brought from death to life (Romans 6:11-14; 12:1-2). The Spirit transforms believers into the likeness of their Creator, reflected in the image of Christ (2 Corinthians 3:17-18; Colossians 3:9-11).
Our response is to walk with the Spirit, which parallels Jesus’ invitation to his disciples to abide in him and to follow him. Walking with the Spirit requires being conscious of his presence in our lives and focusing our mind or attention on him (Romans 8:5-9). When we walk with the Spirit, we must be willing to submit ourselves to his leading and guidance in our lives (Galatians 5:16-18).
The fruit of the Spirit is a result of living by the Spirit (Galatians 5:22-25). These “fruits” are expressed primarily through our relationships – where we look to the interests of others (Philippians 2:1-5), clothe ourselves with the character of Christ (Colossians 3:12-17), and seek to maintain the unity of the Spirit (Ephesians 4:1-3). When we think about “bearing fruit,” what comes to mind may be what we do for God. However, the fruit of the Spirit is primarily about who we are as children of God.
The Scriptures warn us about grieving God’s Spirit by rejecting his work in our lives (Eph 4:26-31). God’s Spirit is the “divine power” that he has given, who provides us with everything we need for life and godliness (2 Peter 1:3-8).
How can you “set your mind” on the things of the Spirit today?
—Doug Heidebrecht
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.
Virtual education series explores peace theology
At the end of the first evening of the virtual educational series, “From Chaos to Shalom: Exploring Peace Theology Together,” Andios Santoso and Joe Sawatzky struggled to wrap up the Zoom session. The concluding prayer had been spoken. The scheduled end time of 9 p.m. had come and gone. None of the nearly 100 attendees wanted to sign off quite yet.
The webinar series from 25-27 January 2022 was the first of its kind: a collaboration between Anabaptist Mennonite Biblical Seminary (AMBS), Mennonite Mission Network (MMN), Mennonite World Conference (MWC), and the three Anabaptist synods in Indonesia – Gereja Injili di Tanah Jawa (GITJ), Gereja Kristen Muria Indonesia (GKMI) and Jemaat Kristen Indonesia (JKI).
Each of the webinars featured input from two theologians: one connected to AMBS and another from one of the Indonesian Anabaptist synods.
Each evening examined an aspect of peace theology through the lenses of the two theologians.
Chialis Thuan, who translated between English and Indonesian for the webinars, was “amazed” at the turnout. “Participants had missed that international fellowship together” since the onset of the pandemic.
Chialis Thuan, along with her husband, Andios Santoso, are part of the GKMI synod. They are currently living in Elkhart, Indiana, USA, while Andios Santoso is studying at AMBS.
MWC Assembly was originally scheduled to be hosted in Indonesia in July 2021. The pandemic pushed this international gathering back a year.
The collaborative nature of the webinar series – between organizations (AMBS, MWC, MMN), synods (GITJ, GKMI, JKI) and nations (USA, Indonesia) – was planned from the first brainstorming meeting, held outside on the campus of AMBS in May 2021.
“It really was a ‘together’ venture,” says Joe Sawatzky, the international education liaison for a partnership between AMBS and MMN.
Initially, the idea was to host the event in person in Indonesia, spread over two or three weekends in the months before Assembly.
Instead, like many things touched by the pandemic, the event adapted. As an online event, it became less formal but easier to attend.
Each evening, after the session with an AMBS and Indonesian theologian, the attendees discussed the evening’s topic in breakout rooms. Then, the full group reconvened and posed their questions to the theologians and one another.
“Church leaders in every region of Mennonite World Conference have said that the most urgent need is to strengthen the Anabaptist identity of congregations and pastors,” says David Boshart, president of AMBS. “By collaborating together, … we can really accelerate and deepen our engagement with MWC members around the world.”
“With this event, [webinar attendees] felt like they are not just a small congregation in Indonesia, but they have brothers and sisters internationally,” says Chialis Thuan.
“When people come to Indonesia, [webinar attendees] will be even more enthusiastic because they already knew some of the people from Zoom.”
—An MWC article by Mennonite Mission Network
Online Prayer Hour doesn’t end when the hour does. Not only do participants in Mennonite World Conference’s bimonthly prayer meeting continue for another 15 minutes – greeting each in other in a pandemonium of languages – they also carry prayers back to their local congregations.
On 18 March 2022, participants in breakroom rooms prayed in English, Spanish, French, Hindi and Indonesian.
Participants from Canada, USA and the Philippines prayed for openness to the gospel. From USA, Germany, the Netherlands and India, they prayed for safety as pandemic restrictions relax.
Many prayed about the conflict in Ukraine: its potential to reduce food security in Africa; language challenges for Ukrainian-speaking refugees to find a safe place; trauma healing for both Ukrainian and Russian people.
Vikal Rao prayed for Mennonite Christian Service Fellowship of India. The government removed the registration of the association of Anabaptist-Mennonite mission and relief organizations from eight national churches in India and one in Nepal.
Madhur Lakra prayed for wisdom not to fall into the trap of disinformation and false teaching that is easily spread on the internet.
Afonso Alexander prayed for refugees from Myanmar, some of whom have landed in Indonesia.
Sarah Yetty prayed for a good transition as congregations shift from primarily online gatherings to meeting in person.
Barbara Nkala prayed for an upcoming mass fellowship gathering in Uganda.
Tri Gunanto prayed for wisdom and strength for MWC leaders, especially for the Assembly plans.
“The spirit of joy is so palpable: joy of being together with Christ followers from around the world; wonder at simply being together,” says Hedy Sawadsky, a member of First Mennonite Church, Vineland, Ontario, Canada. A long-time peace activist, now in her early 90s, she was pleased to connect with faithful disciples in their own parts of the world.
“There were no walls diving what we prayed for; there was a truly global approach to the prayer points.”
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This series of stories on the creation care survey has illuminated the importance of issues like climate change in the lives of Anabaptists around the world. We now come to the last question: what should Mennonite World Conference do in response?
The Creation Care Task Force is taking your responses as guides for crafting activities that will best help congregations engage with creation care issues.
1. The most common request was to hear more about creation care.
The most common responses expressed the same theme in different ways: the need to hear more about environmental issues. Often this was a request for help with learning about creation care, either through training or through resources. This was most common in responses from Africa, Asia and Latin America.
“All human beings aspire to live in security on this planet. Therefore, we suggest that Mennonite World Conference organizes online conferences and provides written resources that talk about creation and environmental protection. That will allow our members to have knowledge of the environment and help them live sustainably in harmony with the environment.”—Cristiano Mafuta M. Ngoma, Igreja da Comunidade Menonita em Angola (Mennonite Church in Angola)
Respondents from North America and Europe expressed this theme differently. There were many requests to hear stories about creation care impacts and actions, and especially about those most impacted by climate change.
Respondents from all regions expressed a desire for the church to be more aware of creation care at the institutional level. They wanted Mennonite World Conference and member churches to internalize creation care so that it is integral to what churches do.
“We need calls to action that match the level of the crisis that we are in: ‘a climate emergency.’ If we don’t think bigger and bolder, it can actually lead to more despair.”—Steve Heinrichs, Hope Mennonite Church, Winnipeg, Manitoba, Canada
2. Some asked for suggestions of actions that are relevant to their communities
Mia Handoyo
Respondents suggested that creation care is dependent on local contexts, and that collaboration is needed. Solutions can differ depending on the location. We should acknowledge the diversity of contributions that come from a variety of communities and organizations.
“Work with global Anabaptist communities. Africa can contribute a lot to tackle climate change and work with us.”—Desalegn Abebe, president, Meserete Kristos Church, Ethiopia.
“Collaborate with churches to identify different problems and available resources and then incorporate the local community in resolving the problems.”—Delphin Kapay, Communauté des Eglises des Frères Mennonites au Congo.
“Maybe a localised Creation Care Task Force would be helpful. Guidelines to more simple and sustainable ways of life are often based on what’s happening in Western countries – not very accessible or doable in other regions.”—Mia Handoyo, GKMI Semarang, Indonesia.
Requests for specific suggestions usually focused on individual actions, such as tree planting or solar panel installation.
“We need to encourage church members to progress from taking actions from an individual level to the household level to wider communities. Just talking isn’t going to result in change.”—Durga Sunchiuri, MCC program coordinator in Nepal for seven years.
Durga Sunchiuri
“Short tips on how to ‘green’ your life / church would be the most useful. Practical things that don’t take much time or money, but when all churches / families would do this, it would actually make a difference.”—Jantine Brouwer-Huisman, Algemene Doopsgezind Societeit.
In addition to individual actions, multiple respondents asked for system-level action in society, such as engaging with government policies through advocacy. Other requests mentioned regularly included leader training, and financial assistance.
“I want my church and our denomination to take risks to ‘speak truth to power.’ I want us to be able to breathe deeper because we’ve taken meaningful, systemic action, instead of being paralyzed by guilt. I want us to align with humans of all religions and worldviews and do serious activism to support non-human creation and the next generations of humans, who are at very serious risk.”—Lisa Martens, Hope Mennonite Church, Winnipeg, Manitoba, Canada.
3. There were fewer comments on other important engagement strategies
In a significant part of the world, the biggest hurdle to climate action is how the issue has become politicized. Multiple respondents requested Mennonite World Conference present a biblical and global basis for our discussion that bridges political divides and appeals to people from a variety of backgrounds.
“Climate change is a moral issue that should concern everyone, not a political issue meant to pit ‘environmentalists’ against those who make their living from the land.”—Sarah Werner, Columbus Mennonite Church, Ohio, USA.
Sarah Werner
Relationally connecting American congregations with Anabaptist churches in non-Western contexts impacted by climate change might get past the polarization.—Rodney Martin, Lititz Mennonite Church, Pennsylvania, USA.
Organizations that work on environmental issues have learned strategies that effectively move groups toward action. For instance, engagement through social media, empowering youth, and developing a strong consensus voice are all effective strategies to get action on climate change. Surprisingly, these were not frequently mentioned. Likewise, relatively few asked for help articulating a distinctive Anabaptist perspective on creation care.
“Help the Mennonite Church go from ‘the quiet in the “land’ to find voice to speak out and take action around climate change. This is a faith-based issue.”—Heather Wolfe, Taftsville Chapel Mennonite Fellowship, Vermont, USA.
Although survey respondents infrequently mentioned strategies, this does not mean they were unimportant.
They may instead represent areas of opportunity: methods of engagement to expand our impact.
Members of Hope Mennonite gathered in front of a federal cabinet minister’s office to call for a just energy transition. Photo by Carolyn Regehr
Response
The Creation Care Task Force is grateful to the more than 350 people who expressed their stories, feelings, and ideas on how we can faithfully respond as a community to the challenge of caring for creation. Watch for more stories, events and resources as the task force responds to this collective call to change how we all think and act on climate change and other environmental issues.
—
Join us at Assembly 17 in Indonesia where creation care is incorporated into a variety of sessions and activities. The Creation Care Task Force invites you to hear more stories from the survey and MWC’s plans for engaging creation care, at the following sessions:
“Creation Care and MWC: Responding as a Global Church”
How should Mennonite World Conference respond to climate and other environmental crises which are impacting communities globally? This workshop presents learnings and stories that come from the recent creation care survey. Creation Care Task Force members will lead a conversation on how MWC should respond to these creation care crises.
“Practical Steps for Creation Care from the Global Church”
A panel representing churches from around the world will share practical ways, from gardening to advocacy actions, that they are engaging in creation care. There will be time for questions and sharing between participants and workshop audience. This panel is part of a series of workshops from the Creation Care Task Force.
Welcome to a series on environmental problems and the global church.
These stories illuminate
a) how Anabaptist-Mennonites are affected by environmental degradation,
b) what Anabaptist-Mennonites think about environmental issues,
c) how Anabaptist-Mennonites are responding.
In Indonesia, a country where sorting and proper treatment of trash is rare, how do we run the Assembly sustainably?
In 2019, Bangun P. Nugroho, a member of Jemaat Kristen Indonesia (JKI church) Holy Stadium in Semarang, Central Java, realized that landfills are filling up fast with a mix of organic and inorganic waste. The lack of sorting and treatment releases a stench to the surrounding community. So PT ALTSA, the company he worked for, did a feasibility study into waste management, got proper licenses and in March 2020 started accepting the food and green waste from a local public university in Semarang to be treated.
“Every day, the university produces tonnes of mixed wastes, among them plastic, paper, green waste and food waste – all of which used to end up in landfills,” Bangun P. Nugroho says.
PT ALTSA started to sort them, turning the green waste (the result of plant pruning and grass cutting) into compost. Meanwhile, food and other organic waste fed to maggots. These black fly larvae eat the waste food, getting rid of the stench and reducing the volume. The processed organic waste is then sifted and sold as fertilizer.
In addition, because organic waste is fertile breeding ground for maggots, excess larvae can be sold to chicken and fish farms as high protein feed, free of antibiotics.
“It is an end-to-end solution. The organic waste becomes fertilizer for the farms and food for the maggots. The maggots become a good diet for chicken and fish that we eat. And we return our food waste to the maggots,” says Bangun P. Nugroho.
Other than processing the university’s waste, PT ALTSA takes on other clients like restaurants, cafeterias and hotels. Mennonite World Conference will partner with them to ensure that the waste produced by the Assembly is properly treated and returned to the ecosystem sustainably.
“All I want is for things that people throw away to be returned to the environment in a form that is acceptable to them,” says Bangun P. Nugroho.
Les soirées d’études bibliques ne sont pas toujours fréquentée par des foules… Pourquoi ? Que faire pour les rendre attractives ? Une prise de conscience de l’importance d’étudier ensemble la Bible serait-elle à promouvoir ? Point de vue français et congolais dans le cadre d’articles publiés par le Réseau mennonite francophone sur plusieurs supports (Courrier Congo, Perspective, Christ Seul, Le Lien, site de la Conférence Mennonite Mondiale).
Point de vue français
Nous constatons depuis un certain temps que ces soirées d’études bibliques n’attirent plus grand monde. La participation de plus en plus faible et même les critiques concernant ces réunions indiquent que la formule ne correspond peut-être plus aux attentes des uns et des autres.
Pourquoi cette désaffection et ces critiques ? Les chrétiens ne souhaitent-ils plus recevoir un enseignement biblique en dehors des cultes ? Il est vrai qu’un enseignement « frontal » durant lequel les participants ne sont que des auditeurs ressemble tant aux journées des élèves et des étudiants. C’est également un exercice difficile pour ceux qui ont quitté les bancs de l’école, surtout le soir après une journée chargée ; et puis, notre temps est de plus en plus compté…
Café biblique
Alors un jour, notre pasteur nous a proposé de participer à une nouvelle activité : les Cafés bibliques. Rien que l’intitulé m’a interpellée : café = convivial, biblique = étude de la Bible. Il s’agit en fait d’étudier un personnage de la Bible en six séances à raison d’une soirée toutes les deux semaines. La durée de chaque séance est fixée à une heure trente (de 20 h à 21 h 30). Nous nous retrouvons par groupes de cinq à six personnes autour d’une table. Sur chaque table se trouve une thermos d’eau chaude, des tasses et des tisanes.
Comment ça se passe ?
Trois prédicateurs se partagent l’apport théologique et la direction de ces soirées (Geneviève Toilliez, Fritz Goldschmidt et Denis Kennel).Après une introduction par la prière, ils nous exposent le contexte, puis nous faisons une lecture à haute voix d’un ou de plusieurs chapitres de la Bible. Cette lecture est interactive, puisque chaque participant est invité librement à prendre le rôle d’un personnage ou du narrateur. A la suite de cette lecture, chaque groupe reçoit une série de questions auxquelles il doit répondre, avec des expressions à relever dans le texte, des comparaisons à faire… pendant environ dix minutes. Nous faisons ensuite un retour collectif noté sur un tableau. Ce temps d’échange est très attractif et nous apporte beaucoup, puisque nous avons un éclairage théologique basé sur des principes d’interprétation anabaptiste (centralité du Christ, différence entre Ancien et Nouveau Testament…) et en même temps, chacun vient avec ses questions, ses incompréhensions, ses façons de voir et de comprendre le texte. C’est ensemble que nous découvrons ce que nous n’avions pas forcément compris en lisant ces mêmes passages tout seul. C’est ensemble également que nous approfondissons nos connaissances bibliques. C’est un temps privilégié de communion et de partage dans la joie et la bonne humeur, avec aussi des moments de franche rigolade !
Christine Herrgott, Eglise de La Ruche, Saint-Loui
Point de vue congolais
L’étude biblique est une autre façon de prêcher et d’évangéliser nos communautés.Cependant, dans le contexte africain, la tenue d’études bibliques présente certaines difficultés d’ordre social et d’organisation.
Difficultés
1. Le bon horaire qui convient au plus grand nombre. Le manque d’intérêt des participants. Le manque de régularité, car l’étude biblique exige beaucoup de sacrifices par rapport aux autres occupations.
2. La question du manque d’éclairage pour la tenue des études bibliques en soirée. L’achat d’un groupe électrogène entraînerait beaucoup des frais.
3. Réaliser la cohésion d’un groupe d’études bibliques du fait que nous provenons de religions traditionnelles différentes et de plusieurs ethnies aux cultures différentes,
4. Le niveau d’étude différent de chacun. Les plus instruits comprennent plus facilement que ceux qui possèdent un niveau très bas.
5. L’animateur n’a souvent pas les moyens financiers pour faire face à certains besoins matériels et logistiques.
Avantages
Cependant, pour intéresser les personnes, nous essayons de faire comprendre que l’étude biblique présente beaucoup d’avantages pour la compréhension et l’étude de la parole de Dieu. Nous citerons les raisons suivantes.
1. Les participants peuvent se réunir dans un cadre ou environnement flexible : dans une salle ouverte ou fermée, en plein air, dans une maison ou dans une église.
2. Par ce moyen, des personnes de différents niveaux d’instruction, ayant des différences linguistiques, ethniques et culturelles peuvent apprendre à partager entre elles et à étudier la Bible ensemble. L’étude biblique donne aussi l’opportunité de discuter dans la langue de son choix.
3. L’étude biblique offre davantage de temps pour comprendre profondément la Bible. En effet, pendant les prédications, c’est le prédicateur seul qui parle et qui indique les versets à lire. L’étude biblique donne l’opportunité à tout le monde de lire et de poser des questions.
4. L’étude biblique offre des opportunités aux jeunes, aux adultes et aux personnes de sexe opposé de discuter ensemble. En effet, chaque âge, sexe et profession a ses expériences, lacunes et compétences. Par l’échange d’idées jailli la lumière. L’étude biblique devient ainsi un moyen pour grandir spirituellement.
5. Par l’étude des histoires de l’Ancien et du Nouveau Testament, elle nous aide aussi à mieux connaître la Bible en général, depuis la création de l’univers. C’est aussi l’occasion d’apprendre comment s’est constituée la Bible elle-même et de faire connaissance avec l’expérience de nos pères spirituels.
Pascal Tshisola Kulungu, Communauté des Eglises des Frères mennonites au Congo, Kinshasa
These words of Jesus (Mark 16:16), repeated at Pentecost by the apostle Peter (Acts 2:38) inspire Anabaptists and spur us to action. “Baptism” is in our very name – and our practice is a key marker in our formation as a group of Christ followers.
But what is our practice? Sprinkling, pouring or immersion?
When is a person old enough to make their own decision to follow their faith?
What are the consequences of baptism? Is it a personal declaration of faith or a rite of membership to become an official part of a local family of faith?
These are questions that challenge Anabaptist-Mennonite churches around the globe, and there are different answers influenced by our contextual factors.
Returning to the Scripture texts also show us diversity: we find both the spontaneous baptism of the Ethiopian eunuch after Philip’s teaching and a cross-generational large group baptism of Cornelius’s household. The early church continued to develop practices and symbols of baptism beyond the book of Acts.
Mennonite World Conference encourages its member congregations to remember the early baptisms that sparked our faith movement: each January, we celebrate Anabaptist World Fellowship Sunday around 21 January, recalling the courageous faith of Conrad Grebel, Felix Manz and Georg Blaurock who re-baptized each other in Zurich on that date in 1525.
This issue of Courier shares the presentations from the Renewal 2021 webinars held online in June 2021. These sessions reviewed Anabaptist history and looked at how we are now learning about baptism from other traditions – even the Catholics and Lutherans from whom our ancestors in faith so sharply diverged in 1525.
Baptism for those early believers was not only an act of personal faith but also a rebellion against political powers of the day. As we seek to reflect the faith and fervour of our spiritual ancestors, how do Anabaptists today live out bold commitments?
How does our baptism teach us to set aside self-interest and pursue the good of the community out of love for the other?
How does our baptism spur us to resist the powers of greed and domination, and instead live out the alternative values of peace and reconciliation in the already-but-not-yet kin-dom of God?
Karla Braun is editor of Courier and writer for Mennonite World Conference. She lives in Winnipeg, Canada.
“The parable of the talents (Mt. 25) invites us, as Anabaptist congregations, to ask ourselves what convictions have been entrusted to us as a treasure from our history, and what things we should readily toss aside in exchange for others.”
On May 29 2025 – three years from now – members of the MWC General Council, ecumenical guests, and a host of friends from around the world will gather in Zurich, Switzerland, for a day-long commemoration of the 500th anniversary of the first baptisms that marked the beginning of the Anabaptist-Mennonite movement.
The MWC Faith and Life Commission is looking forward to that event in Switzerland. But we also know that historical celebrations are complicated.
After all, the Anabaptist world looks very different today than it did 500 years ago. The majority of Anabaptists today live far from Europe in Asia, Africa and Latin America, in cultural contexts that are vastly different from the 16th century.
A focus on history can easily shade into hero worship – a focus on earthly figures rather than on Jesus, “the founder and perfector of our faith” (Hebrews 12:2). Preserving historical memories can become a form of nostalgia, or a defense of the dead weight of tradition and the status quo.
Several years ago, the Faith and Life Commission asked one of our members, Hanspeter Jecker, a Swiss Mennonite historian, to reflect on the place of history for Mennonite World Conference as a global communion. That document – “The Anabaptist Tradition: Reclaiming its Gifts, Heeding its Weaknesses” – is now part of a rich collection of Teaching Resources available in the three official languages on the MWC website.
The short document begins with a brief historical overview of the Anabaptist movement and its transformation into a global church. It then identifies seven theological themes that form the core of the “Anabaptist tradition” – motifs that you could expect to find in all of our member groups, albeit with different emphases and in a colorful variety of cultural expressions.
Finally – and significantly! – the document also names several “weaknesses and deficits” of the Anabaptist tradition, recognizing that our strengths also have shadow sides that need to be recognized and confessed.
“The Anabaptist Tradition: Reclaiming its Gifts, Heeding its Weaknesses” provides a useful roadmap for MWC as we prepare to celebrate the beginnings of the Anabaptist movement in 2025. That celebration will be an opportunity to reaffirm the distinctive theological convictions that bind us together. But it will also be an occasion for confession and transformation as we share together in a tradition that is always being renewed.
—John D. Roth is secretary of the Faith and Life Commission. He lives in Goshen, Indiana, USA, and is a member of Berkey Avenue Mennonite Fellowship.
Like the chambers of a heart, the four commissions of Mennonite World Conference serve the global community of Anabaptist-related churches, in the areas of deacons, faith and life, peace, mission. Commissions prepare materials for consideration by the General Council, give guidance and propose resources to member churches, and facilitate MWC-related networks or fellowships working together on matters of common interest and focus. In the following, one of the commissions shares a message from their ministry focus.
“Not on my watch!” The math wasn’t good enough for Sara Hildebrand. The COVAX plan to bring 1 billion doses of vaccine to people in the developing world would reach less than 20 percent of world’s poorest people in 2021. “The world needs people of faith to raise a collective voice,” thought the founder of Millennium Kids, an organization promoting the UN Sustainable Development Goals.
A Canadian campaign called “Love My Neighbour” (LMN) was born. Sara Hildebrand and advisors gathered faith leaders across traditions – and children – to raise money to increase the number of doses for the world’s poorest people.
These funds will do more than bring vaccination. In a press conference with Sara Hildebrand and Canadian Minister of International Development Harjit Sajjan, Dr. Aboubacar Kampo, Director of Health Programmes, UNICEF, says the organization is strengthening health systems to become more resilient.
Donated doses are flowing in 2022: COVAX plans to bring 4.1 billion doses to people in developing countries to reach close to 70 percent of the world’s population. The recommended Can$25 donation to UNICEF the Love My Neighbour campaign now funds vaccine absorption for 20 doses: personal protective equipment (PPE), cold storage, transportation, even training to fragile health systems.
The Love My Neighbour campaign continues. Targets have not yet been reached.
“This is a golden opportunity to strengthen health systems for all,” says Dr. Aboubacar Kampo. But a continuing challenge is to develop “trust to take the vaccines.”
“We need to use networks of civil society to reach heart of community,” he says. Church leaders can share credible information and help members think clearly and assess carefully.
The ministry of health in Zimbabwe exhorts: “COVID-19 is real: get vaccinated, mask up, maintain handwashing, social distancing and use of sanitisers!” For the country of more than 14 million, COVAX has shipped just under 4 million doses as of press time.
“There are vaccines now for those who need them,” says Barbara Nkala, MWC regional representative for Southern Africa. There were numerous deaths in June-September 2021, before vaccines were widely available. Some people remain reluctant.
Many church leaders advocate for vaccination, she says, “but you can’t force people.”
At a place where springs appear in the desert east of the Jordan River, a guide explains that this is where John baptized Jesus – at “Bethany beyond the Jordan” (John 1). Modern wooden structures stand where early Christians once built churches.
Here, John called crowds to repentance for the forgiveness of sins.
Repentance meant a changed life: people with plenty of food and clothing must share, tax collectors must be honest, soldiers must not abuse their power (Luke 3).
Jesus did not need baptism to mark forgiveness of sins. But “repentance” also can mean a turn in life direction.
Empowered at baptism by the Spirit, Jesus turned from private life to fully embrace God’s call to proclaim the reign of God.
Jesus crossed the Jordan where Israelites once crossed into the land God had promised.
There, Jesus faced temptation in the wilderness, rejection at Nazareth, harassment from religious and political leaders, and eventually the cross.
Along the way, he called disciples, healed, forgave, feasted, taught, loved, and prayed.
Baptism was costly for Jesus, and it is for us. Mercifully, few of us will meet a violent end at the hands of opponents. But the life turnaround that follows baptism means we move away from ego-centered living to a discipline of following Jesus. Daily choices of obedience to God are the path to a meaningful life. Jesus, “for the joy that was set before him endured the cross” (Hebrews 12).
Early Anabaptists spoke of a triple baptism—water, Spirit and blood. Who do you know who paid a high price for keeping baptismal promises?
What self-centred impulses are you ready to leave behind in the waters of baptism to follow Jesus in joy and resurrection power?
J. Nelson Kraybill is president of MWC (2015–2022). He lives in Indiana, USA.
Stories from around the world teach how we respond as faith communities to the challenges of climate change.
The 353 responses to the Creation Care Task Force survey contained many stories of churches caring for creation. This month, we highlight responses that emphasize how congregations creatively enact local solutions as faithful response to the injustices of environmental degradation.
Creation care can be integral to worship and study…
“The church has engaged with the topic [of climate change] on the biblical fact that God is the Creator and [we are] the steward of the resources entrusted [to us].”—Francis Kamoto, pastor, Mpingo Wa Abale Mwa Kristu (Brethren In Christ) Malawi.
“In addition to changing our lighting (to automatic), starting a recycling program, etc., we are also in line to install solar panels on the church building.”—Rebecca Helmuth, North Goshen Mennonite Church, Goshen, Indiana, USA.
Rebecca Helmuth
“The Meserete Kristos Church Head Office sends a bi-weekly bulletin in three languages which includes Bible-based devotional materials that address the thematic areas of MKC’s five ministry pillars. Climate change is addressed under peacebuilding and holistic ministry.”—Desalegn Abebe, president, Meserete Kristos Church, Ethiopia.
“We’ve had sermons, classes and workshops to help us understand the scope of global climate change and to develop responses. Specifically, we’ve focused on changing eating habits. We have also advocated for local and state legislation to address climate change.”—Rod Stafford, Portland Mennonite, Oregon, USA.
And it can be integrated into church activities in other practical ways…
A banner at First Mennonite Church, Kitchener, Ontario, promotes action for climate justice. Photo: Donna Bender
“We try to minimize our creation of garbage in church events (e.g., use dishes rather than disposables). We use LED light bulbs when possible. We keep heat turned down when church is not in use. We try to reduce road salt in winter.”—Eleanor Nash, Rouge Valley Mennonite Church, Markham, Ontario, Canada.
“We hosted an intergenerational climate change conversation; have quarterly newsletters on creation care/climate change; hold an annual creation care Sunday during Season of Creation; host Wild Church monthly; installed solar; insulated our building; established permaculture gardens and onsite composting; and our members wrote a cookbook (Sustainable Kitchen).”—Heather Wolfe, Taftsville Chapel Mennonite Fellowship, Woodstock, Vermont, USA.
Which helps churches engage with their local communities.
“We engaged with A Rocha in an eco-church evaluation. We grew a vegetable garden for donation to our local food bank. We participated this year in the Season of Creation for three Sundays, worshipping outside and drawing nature into our contemplation.”—Lori Matties, River East Mennonite Church, Winnipeg, Manitoba, Canada
“We dug up a large portion of the grassy lot next to our building and divided it into plots. Each summer, church members and church neighbours plant gardens for food.”—Karla Braun, Crossroads MB Church, Winnipeg, Manitoba, Canada
Natural solutions such as tree planting are good for the planet and for our communities
Tshims Mafuta
“MB Malawi works to develop a strategy for combating deforestation and for improving forest governance. Complementary site-based interventions have been initiated to address drivers of climate change, while also helping to generate livelihood opportunities for vulnerable households.”—Bahati Mutabesha Safari, Mennonite Brethren church of Malawi.
“The church has always encouraged members to plant trees and today those trees produce fruit and protect houses against the wind.”—Cristiano Mafuta M. Ngoma, Igreja da Comunidade Menonita em Angola
“[As part of the GREEN Legacy to plan 5 billion trees], our church members planted trees in their church compounds, open spaces and community lands.”—Desalegn Abebe, president, Meserete Kristos Church, Ethiopia
Dedicating groups to creation care often help churches engage more effectively
Wendy Janzen, Eco-Minister for Mennonite Church Eastern Canada, gave an outdoor sermon at First Mennonite Kitchener in January. They had a month-long sermon series on creation care and regularly invoke it in prayer time. Photo: Noa Bergen.
After an all-ages worship series on creation care, “We formed a climate action sub-group. We had a vegetarian potluck and sharing of recipes to encourage folks to eat less meat. We planned a tree-planting event. We installed solar panels on the church roof several years ago and installed a water station to promote refilling of reusable water bottles.”—Donna Bender, First Mennonite Church, Kitchener, Ontario, Canada.
Youth are critical for catalyzing action
“A few years ago, the youth planted trees around the spring that supplies our town with potable water, and it had such a great impact on our community and our youth in terms of preserving and caring for what we have.”—Omar Pérez Reyes, president, Asociación Iglesias Cristianas Menonitas de Costa Rica.
“Church youth usually take advantage of evangelism sessions to make people aware about the consequences of climate change and how to stop its effects.”—Thioro Bananzaro, president, Eglise Evangélique Mennonite du Burkina Faso.
Churches can take actions that impact larger systems
“In the early 2000s, we were involved in an interfaith and civil movement to reject a plan from the government to build a nuclear plant power. That was a controversial issue…but this became a meeting point for interfaith networking.”—Danang Kristiawan, GITJ Jepara, Indonesia.
“Our church joined forces with other civil society organizations to protest against the mega mining project, ‘The Colossus’ in Cajamarca which was supposed to be the biggest open pit gold mine in Latin America. We have participated in citizen actions to defend the land, water, and natural resources.”—José Antonio Vaca Bello, Iglesia Menonita Ibague, Colombia.
Photo: José Antonio Vaca Bello
All of these steps serve as important acts of hope
“During a church service for Erntedankfest (Thanksgiving), the church members were invited to plant an apple tree on the church lawn. Together, we stood on the grass and watched as the children took their little shovels and filled the hole where the new tree (a heritage variety) stood. This year at Erntedank, three little apples were presented as the first gifts. We were reminded of the goodness of our Creator who makes all things new.”—Dora Schmidt, Mennonitengemeinde Enkenbach, Germany.
Children harvest apples from a tree the congregation planted. Photo courtesy Dora Schmidt
Response
“As organizations founded on Christian faith in the Anabaptist tradition, we recognize the significant threat to global communities, economic justice, and the next generations from climate change. We are committed to explore our work and mission in support of sustainable and just climate solutions.”
Welcome to a series on environmental problems and the global church.
These stories illuminate
a) how Anabaptist-Mennonites are affected by environmental degradation,
b) what Anabaptist-Mennonites think about environmental issues,
c) how Anabaptist-Mennonites are responding.
John the Baptist announces that the coming Messiah will “baptize you with the Holy Spirit” (Matt 3:11; Mark 1:8; Luke 3:16; John 1:33), which Jesus recognizes is fulfilled on the Day of Pentecost (Acts 1:5; 11:15). Peter makes it clear that this initial experience of the Spirit on that day is now available to all who repent and put their faith in Jesus (Acts 2:38). Paul also uses “baptism” language to describe how “in the one Spirit we were all baptized into one body” (1 Corinthians 12:13). The Spirit’s baptism at conversion describes the experience of an inner reality that is also signified by the outer experience of water baptism – being washed and cleansed by the Spirit (Titus 3:5) and being incorporated into Christ (Romans 6:3).
Jesus declares, “It is the Spirit that gives life” (John 6:63). Those who are “born again” or “born from above” are “born of the Spirit” (John 3:1-8) – there is a new beginning from the Source of life. This can also be described as receiving “living water,” which is the Spirit who quenches thirst and gives life (John 4:10; 7:37-39). The reception of the Spirit is described as God dwelling within believers (Romans 8:9; Ephesians 2:21-22; 1 Corinthians 6:19-20), similarly to how his presence dwelt in temple in the Old Testament (1 Kings 8:13). The presence of the Spirit is the foretaste of Jesus’ resurrection life both now and as the promise of eternal life (Romans 8:10-11; 1 Peter 3:18). Since Jesus defeated the powers of sin, Satan, and death on the cross, this resurrection life is also the ability to live in the Spirit and not under the control of sin (Romans 6:4; Galatians 6:8).
God’s Spirit gives us hope (Romans 15:13)! The presence of God’s Spirit in our hearts bears witness that we are adopted as children of God and heirs to his promises (Ephesians 1:5-6; Romans 8:14-17; Galatians 4:4-7). The Spirit is described as a seal of God’s ownership (Ephesians 1:13-14; 4:30) – He is the down payment of God’s purchase and also the pledge or guarantee of future full payment (2 Corinthians 1:21-22; 5:4-5). This abiding of God’s Spirit in our hearts gives us a deep assurance of our salvation (1 John 3:24; 5:6-12; 1 Peter 1:1-5). What God has promised, he will accomplish (Philippians 1:6)!
How are you walking in the new life of the Spirit today?
—Doug Heidebrecht
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.
