Join us in prayer and gratitude for a national church leader who has also served the global family through MWC.
Joren Basumata of BJCPM India died 15 October 2021 at 73.
He served the local church as pastor of Emmanuel Chapel Bengali and Tollygunge Christian Fellowship; national church as chairperson; and the global Anabaptist-Mennonite church as General Council member for Bharatiya Jukta Christa Prachar Mandali from 2003-2018 and Executive Committee member (2003-2009).
He is predeceased by his wife Ira and survived by a daughter, son-in-law and grandson.
“Joren Basumata was a well-respected, well-loved, and faithful preacher/teacher til the end,” says Cynthia Peacock, MWC regional representative for South Asia.
Updated 14 January 2022. Date corrected
Introducing the Global Family:
Maschayaktyn Jamatty (Disciples of Christ) – Kyrgyzstan
ICOMB emerging conference
Our Mennonite history in this country goes back to the 19th Century. After World War II, Kyrgyzstan became a place of refuge for many of the forcibly displaced German Mennonites as well as other Germans. However, missionary outreach among the indigenous population was slow, beginning only 20 years later. By the end of the 1980s, almost all ethnic Germans had taken the open door of emigration to Germany.
Just a few years later, missionaries like Heinrich and Annie Rempel (originally from nearby Tajikistan) returned to the region to plant churches among the natives of Central Asia. Heinrich’s engagement in the area is now approaching 30 years (14 years in-country). To this day, the peoples of Central Asia are among the least reached in the world. Heinrich’s vision was to start new church planting efforts, as well as help scattered churches to join in mission together as a family.
As an MB mission with a shared history of over a century with other evangelicals, we decided to wait to be invited and blessed by the Kyrgyz Evangelical Alliance leaders. One day Heinrich was reintroduced to Timurlan Abdyldaev, whom he had known as a child. Timurlan and his wife Irina are a respected pastor couple and recently ordained. A few years ago, MB Mission/Multiply was blessed to come and work toward forming a family of faith on mission. Pastors and mission workers have a strong relationship with the Kyrgyz Alliance leaders.
The young MB conference is named “Maschayaktyn Jamatty” (Disciples of Christ). There are five churches, two church plants, and other home groups that wish to become churches. They are in different towns throughout the country, including the capital Bishkek. The church in Tokmok is the first-ever MB church in the country, planted by Timurlan and Irina. Victor Wiens recently served there and noted, “If the other churches are like Tokmok, the future looks promising – some very gifted and devoted young adults are leading.” Some of the church-related ministries include pandemic relief, a rehabilitation center, youth work, and a ministry to the blind. Timurlan is excited to know about ICOMB and to see the MB church of Kyrgyzstan in the near future at that round table of the nations.
In November, a team visited this emerging conference to further build relationships, celebrate the ordination of pastor Timurlan, and offer instruction. They came from Germany, Ukraine and Canada. The seeds planted as far back as the 19th century over the decades have been watered, and it seems we have now reached harvest time.
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.
Our previous stories from the global survey shows that 1) Mennonite-Anabaptist congregations around the world are being impacted by environmental issues such as climate change in diverse ways, 2) are feeling anxious and sad due to those impacts, and 3) are talking some about creation care in their churches.
But how exactly are churches feeling called to respond to issues of creation care, including climate change?
To find out how churches are responding, the task force asked two sets of questions: one “closed-ended” giving a list of possible responses to creation in general, and the other “open-ended” asking to identify any responses their church has had to climate change specifically.
These results help us to understand how churches might best inspire church members in creation care work.
Churches commonly engage creation care through teaching, reflection and worship
Karen Flores Vindel from Iglesia Evangélica Menonita Hondureña (IEMH), volunteers with a sustainable agriculture training in a rural area in Honduras.
“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 Bananzoro, Église Évangélique Mennonite du Burkina Faso
When responding to creation care needs, churches naturally engage through traditional church activities such as sermons, worship, prayer, Bible studies and awareness-raising activities such as workshops. These are spiritual, intellectual, or emotional responses that often do not directly reduce environmental impacts in the same way as other direct actions.
Sometimes perceived as ‘just talking’, these actions are in fact an important step in “doing” creation care. Churches clearly value these actions, and they should be acknowledged as critical aspects of encouraging church engagement.
Common actions centre on waste, plants and energy
“With our limited resources every year at least 150- 200 households are being supported for tree plantation in their yards.”
—Shemlal Hembron, Brethren In Christ Church, Nepal
Several categories of more “direct” action were commonly reported.
Many congregations, especially in Latin America, reported actions that addressed the impacts of waste, by having neighbourhood cleanings, promoting recycling, or producing less waste.
Planting trees or gardens is another common action seen in all areas, and mirrors general worldwide interest in plant- and food-based solutions.
Reducing energy through increased efficiency, or by solar energy installation, was a common response in North America, but was rarely mentioned in other areas.
All of these actions represent socially acceptable actions that are relatively easy for church groups to do together, and that have co-benefits (such as better health from cleaner surroundings, or cost savings from reduced energy use). Engaging with these actions are a good way for churches to begin having a positive impact on the environment in their communities.
Some important actions receive less attention by churches
Jürg Bräker
“Our church has engaged with the topic of creation care through preaching, political activities, membership in organizations that promote awareness for environmental care, ecumenical celebrations such as vespers on creation day.”
— Jürg Bräker, Mennoniten Gemeinde Bern (Alttäufer) (Mennonite church of Bern, old Anabaptist), Switzerland.
The quote above represents how many congregations are engaged with creation care on several levels, but is unusual in mentioning involvement with political activities. In fact, public actions of advocacy are an area that was consistently low on the list of activities at churches, and the majority of churches involved at this level are in North America and Africa.
Similarly, few people mentioned changing modes of transportation, and there were very few responses that said they were working directly with changing consumption patterns. All of these represent actions which involve more risk, are more difficult to implement or are not applicable to all contexts (consumption varies tremendously by region, for instance).
Nevertheless, these are all areas that have high impact for environmental issues, and churches should consider the value of actions in these areas if they wish to have a real impact on how societies address environmental problems.
As Anabaptists, we’re known for an emphasis on living out our faith. These results show ways this is happening with creation care, while also pointing where churches can be more involved in tangible actions. What do churches need to increase their engagement in these actions?
Next month we’ll look at what resources and learnings churches say they need in order to faithfully care for God’s creation.
Response
Be inspired by the stories of creative efforts of Anabaptists engaging with creation care.
Watch for creation care themes at the upcoming MWC Assembly in Indonesia.
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.
It has been two years that we, wherever we are in the world, have faced this pandemic season. These times have been difficult with lockdowns and much loss – from jobs to even people who we dearly love. This is a chaotic time that no one in 2019 could have imagined to hit the world soon after.
Everything that has happened could cause us to lose our peace and tranquility in life. We could be filled with fear and worry of what the future may hold. In my contemplation toward the difficult situation, I am reminded of the story of Jesus calming the storm.
Jesus calms the storm
On that day, when evening had come, he said to them, “Let us go across to the other side.” And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. But he was in the stern, asleep on the cushion; and they woke him up and said to him, “Teacher, do you not care that we are perishing?” He woke up and rebuked the wind, and said to the sea, “Peace! Be still!” Then the wind ceased, and there was a dead calm. He said to them, “Why are you afraid? Have you still no faith?” And they were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him?” (Mark 4:35-41 NRSV)
In the reading above, there are a few things that catch my attention. The first is that Jesus himself invites his disciples to go to the other side of the sea, but in the middle of the journey, a hurricane crashes onto the boat, so that the boat begins to fill with water.
One thing we need to realize is that although the disciples are with Jesus on the ship, it does not mean that they would be immune to trouble. It does not mean that their journey would be smooth, without any obstacles or trouble. In reality, it was not as they expected. It was not a peaceful breeze that came to help them relax but a dangerous and mighty wind!
God never promised that when we follow God, everything will be fine, without problems and all safe and sound. No! What God promises is “Never will I leave you; never will I forsake you” (Hebrews 13:5b). No matter what situation we are in, God is there with us.
The second thing that is interesting is that Jesus actually falls asleep in the stern until finally his disciples wake him up.
Why does Jesus sleep when the situation is so chaotic with waves crashing into the boat? For Jesus, the waves, the typhoon, the wind are not a problem. Maybe for us those things are frightening and life-threatening. That is what the disciples felt. But again, I want to emphasize that for Jesus, it is a small matter.
Why does Jesus eventually wake up? Jesus wakes up not because of the storm, but when his disciples cry to him for help. Interesting, right? Jesus does not respond because of the windstorm, but because his people call on him for help. That moves his heart. Jesus loves us so much.
We know that in the end, Jesus rebukes the wind and tells the sea to be still. Then the wind dies down and the sea becomes completely calm.
Jesus is present
Jesus turns to his disciples and reminds them that they are with him on the ship. Yes, so often we forget, as we are experiencing struggles that are not easy, that Jesus is not going anywhere. He is with us and never leaves us.
Once again, Jesus never promised that we would not face all of this, but he did promise no matter what condition we are in, he is there. Jesus is present. He will never leave us because we are always in his mind and heart.
And is not the most important thing that Jesus is walking beside us? And the Jesus who is walking alongside us is saying to you today, “Do not be afraid.”
Because the God who walks with you is more powerful than any problem that you are facing.
It is not an empty promise – God’s promises are “Yes” and “Amen”! (2 Corinthians 1:20). The disciples are terrified and say to each other, “Even the wind and the waves obey him!” Yes! Jesus’ power overcomes every problem we are facing.
I pray that, in this short message, we can realize that the presence of Jesus in our lives is more important than any difficulty that we may face. When we realize that Jesus is with us, we find peace and strength, instead of fear.
Even though the situation is not easy, we can still remember, with whom are we walking? That is far more important.
There our hearts will find peace and calm even in difficult situations. Do not be afraid, just believe!
“Whatever our problem and struggle is, the answer and solution is already with you and his name is Jesus!”
—Anton Kurniawan Sidharta is a member of the leadership team of JKI (Jemaat Kristen Indonesia) Maranatha and founder of the Unlimited Fire youth convention.
Anabaptist World Fellowship Sunday worship resources available here
#AnabaptistWorldFellowshipSunday #mwcmm #awfs
Anabaptist historical context for Anabaptist World Fellowship Sunday
Anabaptism is a Christian movement that traces its origins to the Radical Reformation. The most widely accepted date for the establishment of Anabaptism is 21 January 1525, when Conrad Grebel baptized George Blaurock in Felix Manz’s house in Zurich, Switzerland. George Blaurock immediately baptized several others on confession of their faith. 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. And 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 21 January 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 21 January 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 16th 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.
Anabaptist World Fellowship Sunday worship resources available here
#AnabaptistWorldFellowshipSunday #mwcmm #awfs
“For those who do not want to believe, no argument is valid, and for those who want to believe, arguments are not necessary.”
I shared that phrase (from an unknown author) with a friend in Ontario a few days ago. We talked about how difficult it is to see someone change their position on any topic due to a conversation that contains logical and rational arguments. In matters of faith, it is even more complicated, because commonly each party in a discussion on doctrinal or ethical issues believes that they are right.
Have you seen someone change their thinking as a result of listening to a logical debate?
The phrase: “Oh yes, I was sure of what I believed, but after listening to you, I changed my position,” is not expected in my experience. Instead, I have seen emotions get involved in the discussion, voices raised, and conversation partners fail to listen and understand in their rush to respond and contradict.
In my talk with my friend, we concluded that changes in our thinking are more of a long-term process. Often, it requires at least a constant and cordial relationship rather than well-structured and logical arguments.
However, dialogue between disciples of Jesus is essential to strengthen identity and foster unity in the body of Christ.
We find an example of this in the Gospel of Luke, chapter 24. In verses 13-35, we hear the story of two disciples who argued, with a certain level of disagreement, about the person of Jesus and the events around his death. That conversation was indispensable for the growth of the disciples’ identity as followers of the risen one. It was also vital for their unity, found in the communion or breaking of bread with Christ at the table.
What if the disciples had rejected the possibility of conversation given the security of their convictions? Speaking with the sincere desire to listen and understand the other requires an immense degree of humility and openness. Without this attitude, both components of following Jesus – identity and unity – are impossible, according to Luke’s text.
The doctrinal and ethical dialogues that we develop within and outside of our fellowship at Mennonite World Conference (in official inter-church conversations, for example) have the intention to build our identity and maintain the gift of unity that only the Spirit of God makes possible. Dialogue between churches requires clarity and firmness in our convictions and humility and openness in our encounters.
That is why in this issue of Courier, we highlight the conversations that we have recently had within our communion regarding baptism and the inter-church dialogue that we have developed on this subject in recent years with the Catholic church and with the Lutheran World Federation.
It is my prayer that, as a global church, we maintain clear and firm positions in a framework of humility and openness that allows us to grow in identity and unity as disciples of Christ. May our understanding continue to be enlightened by the presence of Jesus, and our hearts keep burning as the Spirit works in our lives and relationships!
César García, MWC general secretary, originally from Colombia, lives in Kitchener, Ontario, Canada.
The relationships in Mennonite World Conference are always growing. From the member churches that make up MWC to the emerging networks linking church-supported agencies, MWC facilitates connections between Anabaptist organizations.
Stephanie Setiawan joins MWC’s team as web communications assistant. A member of GKMI Sidoarjo, Indonesia, where she teaches Sunday school, she has experience in social media management and website work. She worked with children in Colombia on MWC and MCC’s joint YAMEN program, and recently served as a global mission fellow with Global Ministries (United Methodist) in Argentina.
The communications team thanks Alexandro Marthin, YAMEN intern from 2018-2019, who continued to volunteer with web communications until 2021.
Stephanie Setiawan
Alexandro Marthin
MWC officers J. Nelson Kraybill (president), Henk Stenvers (president-elect), Sunoko Lin (treasurer) and César García (general secretary) met November 2021 for the first in-person officers gathering since 2019. Vice president Rebecca Osiro was unable to attend the meeting.
The Global Church Sharing Fund is administered by the Deacons Commission to distribute financial resources for specific needs in the church. In 2021, eight projects received a GCSF grant in Angola, Belize, Cuba, Ethiopia, India, Indonesia, Kenya, Tanzania for food support, church building funds and COVID-19 vaccination clinic.
In December, online registration opened for Assembly 17 in Indonesia in 2022.
“We rejoice in the cross-cultural friendships fostered between Anabaptist-Mennonites around the globe through the activities of Mennonite World Conference as we share each other’s joys and burdens in prayer and solidarity,” says César García, MWC general secretary.
“As followers of Jesus, we follow his example and work to bring peace in the midst of chaos.”
Member churches around the world celebrated Peace Sunday 2021 using Mennonite World Conference’s Peace Sunday worship resource: “Finding hope and healing in crisis.”
Amos Ganjboir and Rajendra Masih at Bethel Mennonite Church, Balodgahan, India, worked for three days to paint a backdrop and prepare wave cut-outs for the Peace Sunday activity. Sankalp Jurri and Darshit Dadar helped them finish the job.
“I thank God for these youths and the talent God has given them,” says pastor Ashish Kumar Milap.
He used the Peace Sunday materials in all parts of the service.
For the activity, youth volunteers distributed wave shaped cut-outs and pens to church members. who wrote down things that stole their peace. The cards were collected and pasted around the boat painting.
“Some wrote that worry for their children’s future is like a storm; some wrote their bad habits are like a storm, some wrote that not having good relations with [a spouse] are like storm for them, etc.,” says Ashish Kumar Milap.
Deacons Divesh Dadar, Dr. Vinay Joseph, Dr. Shasheed Milap and Mrs. Madhulika Johnson shared their testimony of when they were comforted by peace of God in the time of physical illness, mental stress and surrounded with COVID-19 fear.
Bishop Dr. V.M. Jurri led the congregation in prayer for peace amid all the “waves” of life. After the service, the congregation was invited to pray for the “storms” fellow members had written on the wave cut-outs.
“We thank the MWC Peace Commission for leading us in such a wonderful blessed Peace Sunday. This has surely united and encouraged us to stand firm in the time of crisis by having faith on Christ Jesus, who has authority to calm all the storms that steal our peace,” says Ashish Kumar Milap.
How does your congregation celebrate special events and pray for the global church? Tell us your stories and share your pictures.
Amos Ganjboir and Rajendra Masih at Bethel Mennonite Church, Balodgahan, India, worked for three days to paint a backdrop and prepare wave cut-outs for a congregational activity. Sankalp Jurri and Darshit Dadar helped them finish the job before Sunday.] Photos: courtesy Bethel Mennonite Church
Emmanuel Chapel, a BJCPM member church in Kolkata, India, invited MWC regional representative Cynthia Peacock to share at their Peace Sunday service.The youth and Sunday school children at Mennonite Church Rajnandgaon helped prepare the “Boat in the midst of the storm” activity and performed the readers theatre. Agus Setianto’s testimony was read in Hindi, after which the congregation shared their experiences of God’s peace in difficult times. “It was a blessed time hearing those living testimonies, and we praised God for them,” says pastor Vikal Rao.
Iglesia Evangelica Unida Hermanos Mennonitas de Panama Photo: courtesy Jacobo Piraza
Le Voie du Salut congregation in Conakry, Guinea. Photo: Guilvogui
an adventurous bicycle ride across a rural rice field
a deep dive into Indonesia’s Mennonite church history as told in John D. Roth’s new book A Cloud of Witnesses
immersion into batik-making or local village life
a visit to historical and religious landmarks to hear the story behind them,
a culinary journey into making Indonesian food,
and many more!
Assembly Gathered: half-day tours sample cultural and religious diversity
Every afternoon, Assembly will offer a number of half-day tours that will take visitors to the local attractions in and around the host city, Semarang. “Participants can choose from exploring Semarang’s old city, a theme park featuring all the traditional houses of Central Java, the marina, a nearby coffee plantation, places of worship, or sampling local culinary delights,” says Sarah Yetty, Assembly’s national co-coordinator.
“The afternoon tours focus on giving participants with limited time in Indonesia a glimpse of Central Java’s rich history and diversity while enjoying the scenery,” Sarah Yetty says.
Muria Monthel Waterfall – part of GITJ Kayuapu’s Assembly Scattered Program
Photo: Pranowo Adi Susetyo
Lawang Sewu colonial building in Semarang
photo: Visual Karsa
Semarang Marina
photo: Aliko Sunawang
Assembly Scattered: explore church history, multireligious society and community outreach
For those extending their stay in Indonesia before or after Assembly Gathered, Indonesia 2022 offers multi-day tours from Bali, Yogyakarta, Karimunjawa Island, Solo, as well as Assembly Scattered programs hosted by more than 10 Mennonite communities in Indonesia.
“In Assembly Scattered, local GITJ, GKMI and JKI churches will host a group of 10-50 visitors each. The church members will become tour guides as their visitors explore their area and learn what it means to be an Anabaptist within the local context,” says Agus Setianto, Assembly’s national co-coordinator.
Among the many examples of the multi-religious context of living in Indonesia, the program with GITJ Jepara offers a visit to a local Islamic boarding school. Participants will share a meal with their students and teachers. Another host, GKMI Winong in Pati, is considered one compound with the next-door mosque because a canopy connects the two buildings.
Many host churches will take visitors to other places of worship, evidence of communities that are continuously learning to co-exist through dialogue with each other.
Sam Poo Kong Temple
Photo: Karla Braun
Bondo Beach Sunset – part of the GITJ Margokerto Jepara’s Assembly Scattered program
Photo: Rev. Yohanes Triyatno Nur Wibowo
Closely connected to interfaith work is the church’s diaconal ministry to the local community. On the tour hosted by GKMI Yogyakarta, participants can view the housing built by the church following the 2006 earthquakes in the city. GKMI Anugerah Jakarta will share about its mobile clinic ministry, while JKI Salatiga will take you to visit the Bu Moi orphanage.
For those wanting to learn the Dutch mission history from colonial times, the programs offered by many GITJ churches offer an insight into the work of the Dutch missionaries and how Javanese missionaries infused biblical messages with Javanese art and customs to share the gospel to their own people.
Cultural activities, sightseeing and culinary delight are part of every tour. However, they offer more than tourism.
“Assembly Scattered is an opportunity to interact with Anabaptist Christians in their local context, worship together, share meals and start lasting relationships. Visitors learn about day-to-day life as a follower of Christ in Indonesia. The host churches are enriched by opening their homes and churches to ‘family’ they would otherwise not have known. This is how lifelong relationships become real,” says MWC chief international events officer Liesa Unger.
View the video highlights of Assembly Scattered hosts and programs here. The playlist will be updated regularly:
Starting 24 December 2021, Mennonite World Conference (MWC) is accepting registration for online participants for Indonesia 2022 through its registration site: indonesia2022.mwc-cmm.org
“Assembly will focus on accepting online registration first, and starting from the end of February 2022, people will be able to register for on-site participation,” says MWC chief international events officer Liesa Unger.
“Once registered, online participants will get first priority to upgrade from online to on-site when travel requirements become clear,” she says.
Registration costs vary depending on country of origin to ensure equitable access to this global gathering. MWC follows its “fair share” policy for membership and event registration fees. “Based on each country’s income level, online registration fees vary from free to USD $150 per person,” says Liesa Unger.
People who register before 30 April 2022 will also enjoy early bird rates.
Churches, Bible study groups and youth groups can also take part in the virtual experience. “We encourage the whole church to register online and plan for a time to gather and get involved in worship, group activities and workshops with the on-site participants,” says Liesa Unger.
Churches can get the most out of this hybrid fellowship with their global family by planning ahead:
Which sessions to attend
Arrange parallel activities with the Assembly schedule in mind
Connect with Assembly online participants in other locations
Planning ahead for participating virtually as a church will
Participating in Assembly as a group has several benefits. The best internet connection can serve multiple participants, reducing costs and makes tech troubleshooting easier. Groups will get a sense of togetherness from being in the same space with people they know, interacting with a global community. Assembly is not meant to be a solitary experience.
“We want to make sure that the global online experience is not limited to countries where the internet is available in every single home. We thus encourage congregations to watch together through one individual’s registration, but to take an offering for Mennonite World Conference’s Assembly Fund in lieu of registering every person who attends virtually from the church,” says Liesa Unger.
“I encourage all of us to take heart and know that God is in control. Since the pandemic began, we have learned that situations can change very quickly, and in response we learn new things to address these changes. On-site or online, we can follow Jesus together across barriers as one global family of faith,” says Janti Widjaja, GKMI church leader.
Arbeitsgemeinschaft der Mennonitischen Brüdergemeinden Deutschland (AMBD) – Germany
ICOMB Member Conference
AMBD is one of the three Conferences in Germany, and it unites 13 congregations and 1568 members. Far from being affected by the pandemic, the Conference strengthened and grew during this time, reaching 1700 people today. AMBD also supports two church building projects in Hameln and Aerzen, and the agencies Pio Team/Münsterland and the Tikwa community in Herrnhut are also a part of it.
“We are very grateful that, in addition to the online offerings, most churches still held presence services throughout the pandemic. Churches often enjoy greater freedom than other sectors of society during this time. That is a reason to be very grateful “
The Conference has experienced how God is building His church even during this time. People have come to Christ and baptisms have been celebrated. Slowly, everyday life in the church is returning back to normal.
However, no one can yet estimate how much Churches will have changed as a result of the pandemic. One thing that is already visible is that the different ways of looking at the pandemic and dealing with it have left deep rifts in communities and society. Building bridges and keeping the church together will be one of the challenges for the future. Another challenge in the AMBD congregations is the need for volunteers and full-time staff, especially since many brothers and sisters are retiring in the coming years.
The highlight for 2022 will be the conference on Pentecost, where hopefully the church will meet in person again in larger groups.
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.
“In Germany environmental care has been on the public agenda already for a very long time, making it a part of our church’s collective conscience for a while. We are trying different ways to make good on the belief that we are to be God’s stewards of creation.”
What is the best thing you can do to help with the climate crisis?
The answer given by Katharine Hayhoe, a noted climate scientist and evangelical Christian, may surprise you: We should talk about climate change more with those around us. A faithful response to creation care starts with talking about it, which then leads to other action.
Understandably, the natural response is rather to avoid talking about fraught topics like the climate crisis.
Dora Schmidt
For instance, survey data in the United States shows that although 72% of Americans think global warming is happening, only 35% of Americans talk about it at least occasionally. This is an astonishing disconnect between what we know, and what we talk about, and calls us to be attentive to how much we include climate in our church conversations.
So do we talk about climate change in our churches?
Is creation care actually a part of our “collective conscience” as a church, as suggested by this quote from Germany?
The Creation Care Task Force asked MWC members how often they hear about creation care in their churches and from their leaders.
1. Most churches have talked about creation care.
Roy Kaufman
Most respondents heard about creation care at least occasionally or a few times in their church, with a quarter to a third saying they hear about creation care frequently or even weekly.
Interestingly, there were broad similarities across regions in how often churches are including creation care in their church life, despite churches in different regions facing different challenges in their everyday lives (see “How does climate change intersect with other community challenges?“).
Although it’s encouraging that most people hear about creation care in the church, the lower number that reported hearing about it frequently points toward a need to make the topic more central in church. In fact, there are some congregations where creation care is never mentioned, and many respondents expressed disappointment and frustration at how infrequently they hear about this topic in their worshipping community.
“The church itself has done little to address climate change, other than through leadership seeking to raise awareness of the issue. As in many rural communities, climate change is often dismissed because it seems to represent a threat to the dominant agricultural paradigm currently employed.”
—Roy Kaufman, member of Salem-Zion Mennonite Church, Freeman, South Dakota, USA
2. Church leadership values creation care.
Respondents were evenly split on reporting that church leadership is ‘very aware’ (44%) or ‘somewhat aware’ (47%) of the importance of caring for creation; only a small fraction (8%) felt that leadership was ‘not very aware’.
Broken down between pastors and members, the results showed that both leaders and lay members have similar perceptions that church leaders value care for creation – at least to some degree.
With the increasing impact of environmental issues on communities, talking more about it is a critical step toward making creation care a central activity for the church. Normalizing creation care discussions is an important step toward taking action as individuals and communities.
3. Churches incorporate creation care into teaching and worship in diverse ways.
Moses David Livingstone
In addition to incorporating creation care into sermons, Sunday Schools, Bible studies, and other conventional church activities, survey respondents reported a wide range of creative ways that creation care is a part of their church life.
For instance, teachings and worship take forms like seminars, public prayers, a climate youth service, children’s stories and a weekly climate challenge.
Some churches include creation care in ritual, such as holding reflections, participating in Season of Creation, or incorporating it into holidays (such as the North American Thanksgiving holiday).
Other activities were more outward-facing, such as ecumenical celebrations, interfaith conversations and starting citizen initiatives.
Still others embedded creation care in church structure, by creating a climate action committee, a creation care ministry team, or a reflection and work group on creation care.
“Our synod arranges curriculum based on 5 characters: love, truth, justice, peace, and integrity of creation. Those are divided as annual themes. Especially in the year of the integrity of creation, our community programs focus on environmental degradation topic, including the climate change.”
—Moses David Livingstone, GKMI (Gereja Kristen Muria Indonesia) Kudus, Indonesia; also chaplain of Yayasan Bina Pelayanan Masehi (YBPM) Kudus foundation.
Indonesia
Creation care is clearly a central theme for some churches such as the Indonesian church quoted above. The diversity of activities reported in the survey likewise illustrate the many ways that churches take creation care seriously in teaching and worship. These church rituals and other activities around creation care are important ways that lead us to further engage the climate crisis as followers of Jesus.
Join us next month to explore how churches around the world report taking creation care action.
Response/Prayer
The GKMI church in Kudus, Indonesia sheltered 150-200 climate refugees for three weeks after 2014 floods. After that, says Moses David Livingstone, church leaders committed to become more aware about the global climate threat and to learn about environmental preservation
Photo: courtesy Moses David Livingstone
Seek conversation:
Make a list of five people in your life with whom you have never discussed the climate crisis.
As you think of each person, what barriers prevent you from discussing the issue?
What benefits might come from bringing it up?
Pray for opportunities that enable these conversations to happen.
Affirm creation care leadership:
Where in your congregation have you seen attention to caring for the earth?
Whether this was the action of a pastor or a pre-school class, thank the people involved.
Can you think of ways the church could take this word or act further?
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.
Excerpts from 
