Prayers of gratitude and intercession

  • United States – What began as a seminar for women in the United States has now been shared in Asia and Latin America with additional invitations received from Kenya and Trinidad.

    Sister Care is a Mennonite Women USA (MW USA) sponsored program that equips women to continue their own healing journey, to identify God’s grace in their lives, and to walk with others in compassionate ways that help transform loss and grief.

    The Sister Care manual was developed by Carolyn Heggen, psychotherapist and teacher, and Rhoda Keener and Ruth Lapp Guengerich, Mennonite Women USA co-directors. The manual is available in English and Spanish. About 2,500 women have attended the workshops; 500 from outside the USA.

    Heggen says: “It is in great humility that we offer to share Sister Care with our international sisters. They have taught us so much about courage and perseverance, about living life with hope and dignity in the face of challenges many of us can only imagine. But we do have resources of education, of free time to create and write, of technology that many women don’t have.”

    Keener adds: “MW USA has been deeply touched by the requests of our global sisters for the Sister Care leadership training resource. We invite women to take what is useful and further contextualize and reproduce it for their churches and communities.”

    In the past year the Sister Care seminar has been shared in the following places: the All India Mennonite Women conference in Orissa, India; Tansen and Kathmandu, Nepal; Guatemala City; Chihuahua, Mexico; and Bogota, Colombia. A workshop is scheduled for Santa Cruz, Bolivia in November.

    According to Cynthia Peacock of India, “The impact of the Sister Care workshop conducted by Rhoda and Carolyn has been tremendous. I see changes in thought, attitude and courageous steps by women to be seen as valuable creations of God, to be respected, to use their gifts, and to be treated with dignity at home and in the workplace. One example is that women are carefully, but intentionally, finding ways to share their stories of pain and hurt, wanting the church to become aware and do something. More women are looking at themselves in a new way and understand that God loves them as much as the men and wants for all a life of fulfilment and joy.”

    Olga Piedrasanta of Guatemala reflected, “One of the major problems for women in the churches is their life context which includes domestic violence, poverty, and urban violence – which affects family, church, and jobs. Women need to help one another become stronger rather than to be mired in these difficulties. The Sister Care training includes skills to address how to help one another constructively as Christian sisters.”

    Ofelia Garcia of Mexico and Piedrasanta received training in Guatemala to lead the workshop in Chihuahua, with women from various conferences and cultures, including Hispanic, Germanic and Tarahumara indigenous.

    This workshop in Chihuahua took place five months after the assassination of pastor Josefina (Chepina) Rempening Diaz in Cuauhtémoc, Mexico, and helped to heal the pain. The sessions about loss touched the women deeply. They felt both the loss of a pastor, and the loss of their sense of security. “Since Chepina’s death I had not cried and talked like today. Thank you. It is very healing,” commented one participant.

    Leaders of the Chihuahua workshop initiated a new exercise emphasizing how Jesus helped the Samaritan woman remove her mask. In groups, women responded to the questions, what is the mask I wear and what do I hide behind it?  Then, one by one, each woman removed her mask and was affirmed by the other women.

    This exercise was repeated in Colombia with Heggen and Elizabeth Soto Albrecht of USA facilitating. Martha Lucía Gómez and Olga Beatriz Londoño of Colombia reflected: “The dynamics of the masks helped us encounter our interior and face the reality that we often want to deny. We were challenged to heal, not camouflage pain, and to live with transparency in our lives and relationships.”

    Following the workshops in Guatemala and Colombia, participants from 12 countries took 1,500 manuals home to their congregations and communities and are leading workshops. Phyllis Groff, Eastern Mennonite Missions worker in Guatemala, is translating the manual into Kekchi.  

    Linda Shelly, Mennonite Mission Network, assisted MW USA in collaborating with the Movement of Latin American Anabaptist Women Theologians, the hosting group for each of the Central and South American workshops. Olga Piedrasanta coordinated hosting in Guatemala, Ofelia Garcia in Mexico, Alix Lozano in Colombia, and Lizette Miranda is planning for Bolivia.  Manjula Raul chaired the hosting committee in India; in Nepal the seminars were coordinated by Tansen Mission Hospital and United Mission to Nepal.  MW USA’s expenses were funded by designated gifts and grants.  

    Ideas, energy, and love have flowed from country to country.  Heggen says: “As we share and learn together we know it strengthens us all.”  

    Mennonite Women USA

     

  • On 18 January 2014 our sister Leonor Méndez rested in the peace of the Lord. This Latin American leader of Guatemala served on the Mennonite World Conference Executive Committee during the 1990s. In the following piece she left us some experiences of her time with Mennonite World Conference. It is our prayer that God will continue raising Latin American women to serve our global community following in her legacy. – César García

     

    “There is where you will preach,” said the lady who had come to pick up Mario and me at the airport. She pointed out the Winnipeg Stadium.

    When I got the invitation to preach at the Mennonite World Conference Assembly in 1990, I had no idea of the magnitude of the event. I thought of about 300 people. My pastoral experience had not prepared me for an audience of 10,000 people. But it made me feel completely confident to think that these people, even though from different cultures, races and languages ??, were united with us by our faith and love for Jesus.

    Linda Shelly did a fantastic job in translating my sermon from Spanish into English. I do not know how I did. But what I know is that I not only preached but also shared about my life. I felt the need to give myself to all those people for whom I had prayed without even knowing them. It was the first encounter with the global Mennonite church, a large crowd with which we shared fellowship in Christ. And they were listening intently.

    I also carry in my memory and prayers Jack and Irene Suderman, who hosted us in their Steinbach home and shared their warm Mennonite love with us. To all of them I extend my eternal love and encouragement.

    “I’ll see you again in India” was a refrain I heard frequently.

    Assembly 12 in 1990 concluded with the Lord’s Supper. There was a time during that service in which I felt the Holy Spirit was moving to make us more entirely one in our diversity. My second conviction was that our Mennonite community in Guatemala was not alone in our work for God. We were part of something and of Someone; and that sense of belonging is still in us.

    An Assembly is a big meeting after which we all return to our homes to continue with our mission, but we always hope that we will meet again to renew the vision and fellowship.

    My next experience was in Puerto Rico, where I felt honoured to be elected to the Executive Committee of Mennonite World Conference. This appointment was important for Central American women. It was the first time a Central American woman would represent Latin America in the MWC Executive Committee. Could we consider my participation in Assembly 12 as a sign that ministerial and pastoral areas were opening for females?

    Painful contrasts. Before Assembly 13 in India, the agenda included a preparatory trip to Africa with stops in the USA, Europe and Brazil. During that time, while touring a European city, I was face to face with the great economic contrasts between European cities and the city of Calcutta and some of our Central American cities. I still do not understand the mystery of human suffering. Why is it that all human beings cannot live under the same conditions of dignity?

    One thing is certain. Those who live in abundance, as well as those living in adversity, are called by the Holy Spirit to follow Jesus faithfully and carry out in extraordinary ways our vocation as Jesus Christ’s church.

    When I left Guatemala to go to Canada, Europe, Africa and India, I set out with a mental image of my small Mennonite community and my own ministerial role. The church of our Lord goes beyond what our eyes can see and our hands touch. It transcends barriers of race, language and culture. God is building the body of Christ in all nations and we are part of the divine plan.

    Leonor de Méndez, Guatemala

    Leonor de Méndez and Milka Rindzinski Gulla. Leonor used to say that Milka was her voice and ears at MWC meetings. She did not speak or understand English, so they always sat side by side. 

     

  • Economic Inequality: Exploring our shared commitment to pursuing shalom

    As a global communion of Anabaptist-related churches, we share a common commitment to pursuing shalom. In this pursuit, we believe in seeking justice and sharing our resources, be they material, financial or spiritual. Yet our tremendous diversity means that we carry out this commitment in very different ways. In the April 2014 issue of Courier/Correo/Courrier, leaders from across our fellowship write about different ways in which Anabaptists approach issues of economic inequality – and the ways we, as shalom-seeking followers of Christ, address the wealth gaps in our communities.

    A Mission Modeled on Christ

    The encyclopedia at my desk defines “economic inequality” as the difference between individuals and populations in the distribution of their assets, wealth or income. The term typically refers to inequality between individuals and groups within a society. More controversially, one could assert that economic inequality exists in a given society not by accident. In fact, at a certain level, such inequality is the result of human forces like greed and selfishness.

    Regardless of its sources, economic inequality is real. In India, such inequality is deeply rooted within society, and effects a major portion of that society. And that portion of society suffers because of it.

    There is no easy answer for the question of why the majority of a society often suffers from economic inequality. We have only a few theories in response. Of course, the factors vary from place to place, time to time, society to society. A driving factor in one place and situation may not be the same in another.

    Nevertheless, the reality is this: Economic inequality today has left many in dire straits – in situations of homelessness, hunger and poverty, barred from access to adequate education and healthcare. Those who suffer in these situations do not have the same privileges of those in the upper echelons of society. Often, those who suffer are hardly noticed by society’s elites. The rich become richer, the poor become poorer. As a result, the gap between these two groups grows rapidly and alarmingly.

    The Bible has much to say about economic inequality and the gap between the rich and poor in society. In the Old Testament, for instance, God creates the world perfectly and tells people to maintain a balanced and just society in that world (Genesis 1:10, 12, 18, 21, 25). Yet humanity rebels against God and God’s will, and sin enters the world (Genesis 3:13-19). Cain’s attitude in Genesis 4 is a prime example of how sin adds misery and injustice to human history – misery and injustice that has been passed on from generation to generation to this day.

    Poverty rears its ugly head in the Old Testament, too. Because the poor will always be a part of human society (Deuteronomy 5:11), God commands his people to be open-handed and generous with them. The Old Testament reminds us of God’s deep concern for the plight of the impoverished. Failing to follow his commands concerning the poor, brings the wrath of God upon us (Ezekiel 16:48-50; Isaiah 1:16-25).

    The New Testament focuses God’s concern with inequality and commands to care for the poor and oppressed. For instance, Jesus identified himself as one among the poor when He said, “The Son of Man has no place to lay his head” (Matthew 8:20). He chose the common people – the poor, the oppressed, the suffering – as the focus of His ministry (Luke 4:18-19). He taught the young man how he could follow him by forsaking earthly treasures and caring for the poor (Matthew 19:21). He drove the moneychangers out of the temple and condemned their greed and hypocrisy (Mark 11:15-17). Other examples abound. Clearly, Christ’s earthly ministry focused in part on challenging society’s norms and exposing its injustices.

    In its vision of the early church, the New Testament also provides perhaps the clearest example of the kind of practical, dedicated living that brings justice and equality among people. In Acts 2:42-47, the early church is described as a place where possessions and resources were shared equally, where meals were focused on fellowship and caring, and where spiritual growth was matched by physical sufficiency.

    As Brethren in Christ and Mennonites, our Anabaptist heritage also offers insight on our responsibility to help the poor and needy people. In the early Anabaptist movement, believers practiced obedience in financial affairs. Nineteenth-century Brethren in Christ leader H. B. Musser said, “I think it is the duty of the church to mutually aid each other in the losses sustained. . . . I think it is the duty that belongs to us, because the Scripture says, ‘Bear ye one another’s burden.’” Our Anabaptist background clearly teaches us – in keeping with the Scripture – that the church has a vital role to play in bridging the gap between the rich and the poor and working for justice and equality in society.

    What is the nature of that role? The Bible tells us that the church should be the salt of the earth and the light of the world (Matthew 5:13-16). The church must care for widows and orphans (James 1:27; Acts 6:1-7). The church should seek transformation – not only of individual hearts, but of the unjust and oppressive structures within society itself. In fact, as the church nurtures believers in the faith, believers in turn will seek justice in their own lives, in their families and the larger society. Though it may face challenges, the church still must be that voice that reminds society of God’s concern for justice and righteousness.

    The Brethren in Christ Church in Odisha, India, attempts to bring justice and equality in two ways. First, we teach the Word of God. Second, we undertake projects in areas such as education, income generation, health and hygiene, agricultural improvement and relief and rehabilitation. Our long-term goal is to improve the socio-economic condition in our local regions.

    One specific way we do this is through work among the Scheduled Castes (SC) and Scheduled Tribes (ST) in the eight districts of the Odisha state. These groups are two of the most impoverished groups within Indian society, and have historically been recognized as disadvantaged people. Many SC and ST people live hand-to-mouth lives. They have low incomes; sometimes, they have only one meal a day. We encourage our community members to share the burdens of these individuals. Of course, it is not an easy task to bring balance, equality and justice – it is a long and ongoing process. Yet we persevere, trusting in the Spirit for strength and empowerment.

    We see our mission as reflecting that of our Lord Jesus Christ: the poor may be economically impoverished, but they are rich in spirit, in faith, in work and in deed (James 2:5). This opportunity to seek equality and justice has been provided by Christ himself, who in spite of his riches became poor in order to make us rich (2 Corinthians 8:9).

    Bijoy K. Roul is chairman for the Brethren in Christ Church in Odisha, India.

  • Bogotá, Colombia – Mennonite World Conference has appointed three Regional Representatives to nurture relations with member and associate member churches in Asia and the Pacific. The representatives are to begin September 1.

    The announcement was made by MWC General Secretary, César García. “Having persons like this to help connect member churches in a widespread region,” he said, “will help to build a stronger identity and interdependency as Anabaptist Christians.”

    The proposal to appoint three part time representatives was developed by MWC’s Asia Caucus and drew support from the MWC Executive Committee at its meeting in May 2013.

    The three representatives are: Timothius Adhi Dharma, from Indonesia; Cynthia Peacock, from India; and Kyong-Jung Kim, from South Korea.

    Adhi Dharma is General Secretary of the Persatuan Gereja-Gereja Kristen Muria Indonesia (GKMI – Muria Christian Church of Indonesia). He was one of the Asia Global Mennonite History Project’s writers. As Southeast Asia Representative, he will be responsible for relationships with churches in Indonesia, Australia/New Zealand, Myanmar, Singapore, Philippines, Vietnam and Thailand.

    Cynthia Peacock served as a social worker with Mennonite Central Committee for 38 years prior to her retirement in 2006. She chairs the MWC Deacons Commission. As South Asia Representative, she will be responsible for relationships with churches in India and Nepal.

    Kyong-Jung Kim has served with the Korea Anabaptist Center for the past 11 years and is also an active member/co-leader of the Jesus Village Church. As Northeast Asia Representative, he will be responsible for relationships with churches in Japan, Korea, Taiwan, and Hong Kong/China.

    MWC news release

    Photo: Adhi Dharma

    Photo: Cynthia Peacock

    Photo: Kyong-Jung Kim

     

  • Mobility and flexibility are necessary in today’s world for many young people: university in another city, intercultural encounters during travels, broadening one’s own horizons. And somewhere between all of this there is this “Mennoniteness” that shapes part of who you are.

    These experiences perfectly describe my reality. Coming from a small town, and an even smaller Mennonite church in Germany, I used every opportunity possible to see something from the world. This has brought me to several countries in Europe, Israel/Palestine, Syria, Jordan, and the USA. When I was asked to travel to South Korea I was totally thrilled, but what was the reason for the trip? It was for the 10th General Assembly of the World Council of Churches (WCC) 30 October to 8 November 2013.

    Through some research I learned I was going to be a delegate for the Mennonite church of Germany at a mega global Christian gathering, which happens every seven years, to discuss topical theological and secular issues. Challenge accepted!

    In the preparation process I realized that it was more difficult than expected for me personally to figure out what exactly it was that I, as a young Mennonite from Germany, could contribute to the global ecumenical movement. I found that what had shaped my faith was a colourful set of influences, from a range of faith traditions and churches. At the WCC Assembly there was sensitivity for different confessions and denominations, their specialities and their traditions, which was a very new experience for me. In this context and together with other Mennonites, it became clearer to me that the theological commitment to non-violence and the actual consequences stemming from it is what defines us as a peace church.

    Mennonites triggered the last large programmatic focus of WCC, which was the decade to overcome violence from 2001 until 2010. Some Mennonites, who have been involved in the ecumenical movement for a longer time, shared with me their experience of being consulted for their view on several issues by colleagues. I got the impression that while being very small in members, the Mennonite tradition is highly appreciated by WCC and individuals. The fact that peace and justice are now issues at the core of WCC shows that what historically have always been topics for Mennonites, are now (and have also been before!) at the heart of world Christianity. This was also demonstrated when they joined together and prayed the theme prayer of the Assembly: “God of Life, lead us to justice and peace.”

    One of the most impressive and moving moments for me, was when a young South Korean man joined one of our peace churches’ meetings (together with Quakers and Church of the Brethren participants). He was going to be a conscientious objector of military service in South Korea soon out of his belief in non-violence. What has become normal in Germany, to conscientiously object, is still being punished by jail sentence of 18 months and life-long discriminations in South Korea. Despite these consequences, this young Korean stood in our midst sharing about his life and commitment to live according to his conviction, asking for our prayers and support. Unfortunately, this young man was not heard by the whole gathering and certain churches, including those in Korea, do not see the necessity to change the status-quo. Still, we can pray for those suffering for their belief and thereby strive for peace and justice.

    Now this mega-event seems far away already and those of you reading this might wonder how this involves you at all. The outcome of the WCC Assembly will be guiding the programmatic work of WCC for the next 8 years: We, the believers, are on a pilgrimage of justice and peace! This includes believers around the world, those who are a part of WCC, and those who are not. So, whatever brought you to read this blog, be encouraged to meet people in your context and discuss with them what your role in global Christian brother- and sisterhood is, and how you can contribute to a more just and peaceful world. When I first came to the WCC Assembly I was looking at it with the question in mind, “What can this WCC do for me?” Instead, I found out that it is not WCC doing something for me but each and every one of us, members of God’s family, who form the global church and who together have an impact. I am looking forward to travelling together with you on this pilgrimage route.

    By Lydia Funck

    * The views expressed in the Testimonies section express the faith convictions and experiences of the authors and do not necessarily reflect the views of Mennonite World Conference.

  • Meeting of the 4 MWC Commissions in the Netherlands: Deacons, Faith and Life, Mission, and Peace .

  • The last few weeks of August were hectic ones for Mennonite World Conference! We produced hundreds of documents to support visa application procedures for several of our members. Our Deacons Commission organized a delegation from five continental regions for a fraternal visit to the churches in Angola. Our board members planned their meeting in Zimbabwe and I, as general secretary, made plans to visit our churches in Malawi. (A few weeks later we sent applications for my upcoming travel to the embassies of Japan, Korea, Indonesia, the Netherlands and Switzerland, too!)

    Despite the tireless effort of many people, it appeared that some visas would be denied. Frustrations ran high, as those of us who’d worked tirelessly recalled the time invested in the attainment of the documents, the countless emails and phone calls to the embassies and the economic cost these efforts entail. How can we rest in God in the midst of obstacles that are imposed on us as a church by the secular governments?

    In the midst of this frustration, I recalled a recent interaction with a colleague in Bogotá: “We should do this again,” were the words from a pastor after our celebration of World Fellowship Sunday in January of this year. This celebration brought together – for the first time! – all the Mennonite Brethren, Brethren in Christ and the Mennonite Church congregations in Bogotá. Each local fellowship cancelled its services and closed its buildings to facilitate the coming together of these churches in one place.

    Our gathering included hundreds of people from the three Anabaptist groups in Bogotá, along with representatives of the Anabaptist agencies of mission, peace, community development, health and education.

    In that meeting each church and its leadership participated in a united celebration. Everyone served according to their gifts and unique identity. It was a tremendous blessing!

    Why is it so special to celebrate World Fellowship Sunday? What does this have to do with the visa procedures mentioned above?

    I personally believe that the special service that we commemorate the Sunday of the month closest to the date of the first baptism in Zurich (21 January 1525), is comparable only to the Global Assembly meetings MWC holds every six years. At these meetings, we focus our attention on God in order to express our gratitude for moving in the midst of our global community.

    We are grateful for the gifts we share in our family of faith: missionaries who have given their lives to bear witness to Christ; brothers and sisters willing to serve the needy; teachers who disciple others with their life and character; pastors who care for local congregations; donors who give generously to the work of Christ; peacemakers who model a new way of dealing with conflicts in the manner of Jesus. Our global community is greatly blessed! World Fellowship Sunday gives us the opportunity to recognize it and to express our gratitude to God.

    World Fellowship Sunday sends a clear message to those barriers that inhibit the work of the church – including visa problems. As we meet in these celebrations, we remember that we are one in Christ and that Christ has defeated the reality of administrative, theological, cultural, geographical, national, political, gender, racial and economic differences on the cross. He has made us one body, and by his Spirit the miracle of unity is now possible!

    In services where local congregations from different Anabaptist conferences gather – overcoming social and ethnic differences – we proclaim that Christ has destroyed the walls that once separated us. We proclaim that the new creation is already a reality in our midst. In meetings where offerings for the global church are given, we realize that our reason for being goes far beyond the personal or local need. We are here to bless peoples of all the earth!

    For all the above, we find Jesus in a special way in World Fellowship Sunday. It is where we see our character transformed in many ways.

    What a comfort I feel as I remember all this – and what a comfort such thoughts will be the next time I’m frustrated by the visa application process! How good it is when brothers and and sisters live together in unity!

    By César García, MWC General Secretary

     

  • Some years ago a woman with a foreign accent – a friend of mine – knocked on the door of one of our churches in Bogotá. That church’s pastor – another friend of mine – opened the door. The woman was evangelizing that neighborhood and started to talk with my friend without knowing about his Christian commitment. He invited her to talk, thinking he would give testimony to this foreign missionary that maybe belonged to some strange religion.

    They were talking for several minutes before they discovered their common faith. The surprise grew even bigger when they realized they both were members of the same tradition – Anabaptism – and, more than this, that they were members of the same Mennonite denomination. She was shocked to learn that there are around 12 Anabaptist churches in Bogotá. For several years this woman, who had come from a European country, had been serving in this city as a missionary under the auspices of her Mennonite church, without being in touch with Colombian Mennonites of her same church family.

    I would like to say that the story of my pastor-friend and his European missionary visitor is just an isolated case. However, similar stories are repeated again and again around the world in places where Anabaptist churches and agencies serve without knowing what other members of our global communion in the same place are doing. Anabaptist presence lacks power and impact when worldwide communication among our members and institutions is not fluid. This is one of the reasons why Mennonite World Conference has revisited and revised its communication strategy. This issue of Courier/Correo/Courrier describes how that new strategy is being implemented by harnessing the power of new media and prudently investing our resources where they’re needed most. The result, we hope, will be better communication among our members around the world.

    Communication has the same root as other important words in MWC’s mission and vision: communion and community. It is not possible to have real communion with those with whom we do not communicate. It is impossible to build a global community if we do not talk each other on a regular basis. It is not possible to rejoice with those who rejoice and weep with those who weep (Romans 12:15), if we do not know their joys as well as their sufferings.

    Good communication makes possible the sharing of resources, experiences, gifts and weaknesses in a way that strengthens our service and testimony. Good communication enables us to network teams for more efficient and effective work in church planting, peacemaking, social development and education. What could happen if this work is done in a multicultural way and as an expression of Christ’s church? What could happen if we see our global family as an organic body that is interconnected and intercommunicated, instead of just a network of institutions? What could happen if we avoid duplication of efforts, while celebrating differences and diversity?

    Some weeks ago I went to a meeting of Mennonite pastors in Bogotá. There were my two friends: the pastor and the European missionary. These two leaders have learned to communicate and to work together. As a result, the church has grown in many ways. Can we imitate their example? Can we keep building a global community through better communication? May we be one, so that the world may believe that Jesus was sent by our Father (John 17:21).

    César García, MWC General Secretary, works out of the head office in Bogotá, Colombia.

     

  • Germany – Judy DaSilva, a First Nations woman from Grassy Narrows, Ontario, Canada, has been awarded the Michael Sattler Peace Prize from the German Mennonite Peace Committee.

    “We want to award the prize to Judy DaSilva in order to honour the nonviolent resistance of the Grassy Narrows First Nation against the destruction of nature and for the preservation of their indigenous culture,” said James Jakob Fehr of the German Mennonite Peace Committee.

    DaSilva is a mother of five children and has organized countless youth gatherings, women’s gatherings, protests, speaking tours and participated in blockades to advocate for justice and a healthy environment. Her humble, passionate and relentless advocacy has resulted in a suspension of logging on Grassy Narrows territory for nearly five years.

    While in Germany Judy spoke throughout the country to promote Grassy Narrows’ grassroots boycott of Weyerhaeuser Corporation – the only multi-national logging company in the region that refuses to respect Grassy Narrows’ right to say no to logging.

    The prize ceremony took place on 20 May in the resplendent rococo Princes’ Hall of the Abbey of St. Peter in the Black Forest near Freiburg, Germany. The prize, named after a 16th century Anabaptist leader, acknowledges groups or individuals who work for peace, for nonviolent Christian witness, for reconciliation work or for dialogue between religions. The German members of the Peace Committee first learned about these struggles during a delegation to Grassy Narrows that they co-organized with Christian Peacemaker Teams.

    “I am delighted that Judy DaSilva and Grassy Narrows have been recognized for their courageous and committed leadership,” said Peter Haresnape of Christian Peacemaker Teams Canada. “Thank you, Judy, for your continued defence of your land and people and for welcoming others to support this work.”

    “We the Chief and Council of Grassy Narrows were very pleased to hear that Judy DaSilva has been chosen to receive the Michael Sattler Peace Prize from Germany. Judy devotes her free time and her life to living her values as a protector of our natural environment,” said Lucille McKenzie, Council Woman of Grassy Narrows First Nation.

    “Grassy Narrows is currently in the process of appealing to the Supreme Court of Canada to hear the Keewatin Case, also known as Trappers’ litigation, which asserts the inherent rights of our people to the land for hunting and trapping. The Keewatin Case has also been a driver for the province to raise its standards in the consultation and accommodation of our people,” said McKenzie.

    The governments of Canada and Ontario have long ignored the rights of Grassy Narrows peoples on their traditional homeland, imposing industrial extraction that has led to mercury poisoning, and loss of culture. The governments only recognize Grassy Narrows jurisdiction on the small reserve which includes only a tiny portion of the territory.

    Article submitted by Dr. James Jakob Fehr, director of the Deutsches Mennonitisches Friedenskomitee (German Mennonite Peace Committee)

  • Angola – An enthusiastic and joyous welcome and long lists of needs greeted a Mennonite World Conference (MWC) delegation during a visit to member churches in Angola the first week of September 2013 – a follow up to an earlier delegation in April. (See related article about the April visit.)

    The purpose, according to Henk Stenvers of the Netherlands, secretary of the Deacons Commission, was to listen to, encourage and assure church members that they are an important part of the global communion that MWC strives to be.

    Others in the delegation included Janet Plenert of Canada, vice president of MWC, and Enock Shamapani of Zambia, a member of the Deacons Commission, who led a seminar on the role of deacons. Others who were slated to join the group – Samuel Martínez Leal from El Salvador and Shant Kunjam from India – were denied visas.

    A number of leaders and a choir from Mennonites churches greeted the visitors at the Luanda airport. The song and dance intensified the next morning at a lengthy Sunday worship service as five choirs emerged from the congregation and sang their way to the front.

    “There were many meetings that were inspirational,” noted Stenvers. “I was inspired by the members of local churches – the obvious joy they get from their faith and the way they keep going although they are clearly very poor. Inspiring was the story of the bible school student who gets up every morning at 4:00 am to sell soap, wash cloths, toothpaste, etc near the bus station to earn money to pay for school.”

    After meeting some of the church leaders, Plenert noted, “We were impressed with the vision of the leaders, the dedication of the teachers and their focus on what they had, much more than on what they didn’t have.”

    At the same time, delegation members felt overwhelmed and troubled by some requests for assistance which seemed to assume that the full solution to needs would come from outside of the country.

    In a worship service early in their visit, delegation members emphasized that they came as brothers and sisters, not as a mother or father to the Angolan churches. Later in the week, noted Plenert, “a youth leader publically stated that in spite of what we had preached on Sunday…we are their mother and father whether we like it or not because Mennonite is (originally) a white European and North American church. He said that we know our history and are responsible to teach it to them, and provide for them because we brought them this church.”

    The comment stung, noted Plenert. In response, she referred to the church as “a body of many members, not a hierarchy of historic ownership.” Referring to her own experience of joining the Mennonite church although not raised in a Mennonite home, she added, “We are all adopted in, gentiles who by grace are part of the people of God.”

    The delegation met with leaders of the same groups visited by the earlier delegation in April 2013. In addition, Stenvers, Plenert and Shamapani also had opportunity to meet with the disaffected leader of the Igreja Evangélica Menonita em Angola (IEMA) and to encourage re-establishment of fellowship with other Mennonite groups.

    News release by Ron Rempel

     

  • Exploring our shared commitment to worship

    As a global communion of Anabaptist-related churches, we share a common commitment to gathering regularly for worship. Yet our tremendous diversity means that we carry out this commitment in very different ways. In the October 2013 issue of Courier/Correo/Courrier, leaders from across our fellowship write about different ways in which Anabaptists approach worship – the sights and sounds, the challenges and the blessings.

    Integrating All Areas of Life

    Plant a new church? Yes, but… what style of worship service will we follow? This was the question asked by several people twelve years ago, when we became interested in starting the Quito Mennonite Church. These people came from different traditions of faith and so the question was one that required real reflection.  

    The answer to this question was a challenge for several reasons. One is that in Ecuador, like in the rest of Latin America, the typical worship service of evangelical churches reflects the influence of the “movement of worship and praise” brought from the United States during the 1980s. Aspects of this worship service include professional musicians, classical instruments, songs that start on the same note with which the one before ended, a designated “time to praise” for soft-rhythm songs, prophetic songs called the “new song,” Hebrew dance, the use of fags, shouts of joy (like warriors who have won a battle) and war-mongering songs, among others. We did not want to replicate this kind of service entirely, as some of its aspects are not consistent with our Anabaptist principles.  

    A second reason why the question was challenging is that churches of historical origin – Catholic, Lutheran, Anglican, and Presbyterian – follow a worship service that was not flexible for improvisation.  

    The people who came to the new Quito church appreciated the Anabaptist tradition and, even though they came from different origins, wished for the Latin American identity to be reflected in the worship service.  

    Due to all of these considerations, the church of Quito rescued the Latin American rhythms, including son cubano (Cuba), chamame and tango (Argentina), sanjuanitos and pasillos (Ecuador) and guabinas and cumbias (Colombia. These rhythms are accompanied by local instruments: acoustic guitar, charango, bombo (big drum), maracas (shakers) and a rain stick. Of course, the music of the songs is not all that matters; it is also important that the words to the songs do not contradict the gospel.  

    Symbols are another aspect of the worship service, and an element to which we gave thought in starting our church. For Latin American peoples, the empty cross is both an expression of identifying with those who suffer, and a symbol of hope. The cross is a reminder of the confrontation of Jesus and the powers; it is also a reminder that we are Christ-centered.  

    Other symbols are also important. The liturgical colors are ones that come from Ecuadorian indigenous fabrics. These fabrics are placed on a table, so that people may meditate and reflect on the value and beauty of diversity in a world that is surrounded by homogenizing imperial models. The peace candle reminds us that we are the light and are committed to the peace of Christ. The chairs are organized in the shape of a semi-circle and there is no plat- form/stage; both of these elements symbolize an intentional push against the current of a religious context that relates holiness with being closer to the pulpit.  

    Another aspect of the worship service is the revision of the life of those who are worshipping – in other words, the confession. At Quito, this confession is expressed in a litany inspired in biblical texts that correspond to the liturgical calendar. Such an approach helps us to know that we are walking in the footprints of our Teacher, and it invites those who are involved in armed groups to follow Christ and the way of peace. The confession is not a recitation or a mea culpa; it is a confrontation with the gospel of peace. This part of the service ends in a song of peace and a time for all attendants to greet each other.  

    The reading of Old and New Testament scripture is another part of the service at the Quito church. In this way, we follow the Anabaptist principle in which scripture interprets itself. This part of the service ends with community hermeneutics, where other interpretations and life experiences are shared.  

    At the end of the service, we all bless each other with a verbal commitment to announce the gospel of peace and serve in each of our contexts.  

    The Quito Mennonite Church understands that the worship service integrates all areas of life; these are presented to God and our neighbors, especially those who are in the most need.    

    César Moya co-pastors the Quito Mennonite Church in Ecuador with his wife, Patricia Urueña.

     

  • The Mennonite community in Indonesia is diverse and dynamic! Discussing its origins and development may bring to mind many questions, especially for those in the Global North: How did Mennonitism take root in Indonesia? How did Indonesia become the fifth-largest Mennonite centre in the world? And how did people with names like Dharma, Widjaja, Pasrah, Arum and Sutrisno come to identify as Mennonite, since “familiar” Mennonite names are Yoder, Roth, Neufeld and Rempel?

    Just like other countries in the Global South, Indonesia has its own unique story of its inhabitants’ encounter with Anabaptism. Indeed, its story is key to understanding the explosive growth of Anabaptism outside “origin places” like Europe and North America. And yet this particular story also reflects the challenges and opportunities faced by Christians around the world.

    A patchwork of cultures and religions

    In order to fully understand the Mennonite community in Indonesia, we must first explore (briefly) the culture, history and religious developments in our country.

    Indonesia itself is an archipelago country, comprised of more than 17,000 islands scattered around a 735,000-square-mile region of Southeast Asia. Over its long history it has become a melting pot of various cultures, traditions, languages and religions. Chinese merchants brought elements of their culture to the region beginning in the first through sixth centuries. In the fifth to fifteenth centuries, Hinduism dominated the nation’s religious and cultural horizons. Beginning in the thirteenth century, Islam became a major influence in the region, and today it is the majority religion.

    Christianity came to Indonesia in 1522, when Portuguese colonizers built a port on the island of Ternate, in the Moluccas of eastern Indonesia. As implied by its arrival, Christianity was closely coupled to modern European culture, which strongly influenced Indonesia during its colonial period (sixteenth through early twentieth centuries). Throughout most of this period, Indonesia was controlled by the Dutch, who brought Mennonitism – among other traditions – to the region.

    Indonesian Mennonites today

    Nowadays, approximately 108,000 Mennonites call Indonesia home. They worship in more than 350 Mennonite churches affiliated with one of three conferences, or synods: Gereja Injili di Tanah Jawa (Javanese Evangelical Church, or GITJ); Gereja Kristen Muria Indonesia (Muria Christian Church of Indonesia, or GKMI); and Jemaat Kristen Indonesia (Christian Congregation in Indonesia, or JKI).

    From Mission Church to Independent Synod: The GITJ Story

    Mennonitism came to Indonesia during the latter half of Dutch colonial rule, through the efforts of Pieter Jansz. In 1851, Jansz – sent by the Doopsgezinde Zending Vereniging (DVZ), a Dutch mission board – landed on the island of Java, and soon settled near Mount Muria. At first, he found little success, as three big challenges stood in his way. First, the location around Mount Muria was not a fertile area for evangelism. Second, conflict developed with the Dutch Indies government. And third, anti-colonial struggles were increasing in strength. Working within this cultural and political dilemma was not easy, and Jansz finally realized that mission work could not depend on foreigners. Evangelism and the work of the church had to arise out of the convictions of indigenous peoples.

    Unfortunately, Jansz’s effort to involve indigenous people in his ministry did not have a major impact, sinze Jansz continued to operate out of a western understanding of leadership – an understanding that in some ways did not fit with Javanese culture. This reality helps to explain Jansz’s conflict with the indigenous Javanese missionary Tunggul Wulung, whom Jansz viewed as too strong in his mystical beliefs (which were very closely related to his Javanese cultural background). Neither Jansz’s nor Wulung’s outreach efforts resulted in significant growth.

    Politics also played a role in the slow growth of the Mennonite missionary efforts. Unlike other missionary agencies operating in the country at this time, Mennonites refused to use political authority to spread Christianity. Students of Indonesian history have noted that political authority has long played a key role in the growth and spread of particular religions, including Christianity. Because of their beliefs about church-state separation, Mennonites did not seek political power, relying instead on educational and medical outreaches to spread the gospel in Indonesia.

    The growth of the Mennonite church in Indonesia began in earnest following the chartering of the GITJ synod in 1925. The issue of autonomy – of indigenous people assuming leadership from the Western missionaries – had been a tension point for many years. With the maturation of the GITJ congregation in the 1920s, some began to point out the church’s dependency on the mission board, especially in terms of finances and leadership. Gradually, indigenous believers determined that self-governance was the only way out of that dependency. Moreover, the political crisis brought on by World War II convinced the mission board of the need to turn leadership over to local church leaders.

    The autonomy ultimately strengthened GITJ. A 1957 report noted 11 mature congregations with 2,410 adult members and 2,850 children. Growth of this magnitude continued well into the 1980s.

    Yet growth brought with it problems. Achieving independence from the mission board was not easy, as the churches had relied on this body for spiritual direction and financial aid for many years. Despite hard work, conflicts over leadership and finances peaked in the 1980s. The synod struggled to identify a called leader to guide its churches, and to develop revenue streams to replace those from the mission board. Even now, the church continues to wrestle with these issues. At the same time, it continues to experience vitality: in 2012, the synod had 43,250 members in 104 congregations.

    An Indigenous Church from the Start: The GKMI Story

    As GITJ was moving toward autonomy in the early twentieth century, another Indonesian Mennonite group – GKMI – was born. Unlike GITJ, which started under the auspices of a Western missionary board, GKMI began through the efforts of a Chinese entrepreneur, Tee Siem Tat, in Kudus, Central Java. Before his conversion, Tee was a follower of the Confucian religion; he met Christ during a time of personal sickness from which he experienced deliverance. Healed, he claimed, in body and soul, Tee decided to share the gospel with his Chinese relatives and friends in Kudus and the surrounding environs near Mount Muria.

    Three years after his conversion, in 1920, Tee and 24 of his friends were baptized by Nicolai Thiessen, a Dutch Mennonite missionary, at Tee’s house. After their baptisms they continued to share the gospel with their friends in the area.

    Tee decided to identify with the Mennonites because of their values, and soon began to work with the missionaries near Mount Muria. However, the fruit of his ministry – the GKMI synod – was from the outset independent financially, theologically and administratively from the Mennonite mission board.

    Recognizing God’s call to share the gospel with all peoples in every land, Tee and his friends extended their ministry beyond their Chinese friends and relatives to the Javanese people living in their area. In 1958, they changed the name of their church from “Chinese Christian Mennonite” to “Muria Christian Church of Indonesia,” and elected a Javanese pastor, Soedarsohadi Notodihardjo, as synod’s general secretary.

    Today, the ministry of GKMI extends to seven islands in Indonesia, and its membership rolls include people from various tribes. The synod still struggles to articulate a clear Mennonite identity, to form an appropriate church order and to develop reliable leadership.

    Reaching Youth: The JKI Story

    The youngest Mennonite community in Indonesia is JKI. In the span of less than 40 years, JKI has planted over 50 congregations; at present, the church includes 45,000 members in a total of 189 congregations. Its churches are clustered in the cities near Mount Muria, as well as in East and West Java, and some places abroad.

    This synod began through the efforts of a group of GKMI youth called Keluarga Sangkakala (Trumpet Family), who initiated several creative ministries. This group combined revival services with social ministry and used media to spread the gospel message. Over time, the group grew, and soon the necessity of forming an independent church became evident. On March 4, 1979, in Ungaran, Central Java, the baptism of several new believers led to the formal establishment of the JKI church.

    JKI continues to show great growth, especially among youth. While most rural congregations are small, larger congregations lie in the cities. In fact, the synod’s four largest congregations are urban: Jakarta Praise Community Church in the nation’s capitol has 10,000 members; JKI Injil Kerajaan in Semarang has 15,000 members; JKI Bukit Zion in Surabaya has 5,000 members; and JKI Maranatha in Ungaran-Semarang has 1,800 members.

    Challenges and opportunities

    All three of these Mennonite communities face similar challenges; four deserve specific mention here.

    1. Mennonitism does not have deep roots in Indonesian culture, society or politics

    Most Indonesians view Christianity as tied to and associated with Western colonialism. As a result, the religion has a negative connotation for most people. Unlike other religions, which have been more smoothly integrated into local cultures, Christianity is seen as an “intruder.” Therefore, reframing the “dark” history of colonialism while introducing the Mennonite vision is a big challenge for our communities.

    2. Churches sense a kind of “competition” with other Christian denominations

    We cannot deny that today’s churches feel a kind of “competition” with other Christian denominations. What’s more, in the cities, many churches tend to direct their ministry toward interdenominational agencies, rather than develop projects in their local communities. Over time, these “para-church” agencies develop into their own churches, further eclipsing local congregations. Thus, strengthening the local church has become a major issue for Mennonites in Indonesia.

    3. Ministries tend to emphasize pragmatism, ritual (entertainment) and fulfilling people’s needs

    In my opinion, many contemporary churches are making every effort to fulfill people’s needs – their desire to be entertained and to be ministered to personally. Of course, there is nothing wrong with this tendency toward pragmatism in ministry – so long as we maintain the values of Christianity. As Mennonites, we are challenged to hold strongly to our emphasis on community while also giving people what they want (or expect).

    4. Politicians see religion as a commodity

    Following the resignation of President Soeharto in 1998, reformation transformed the political landscape of Indonesia. The development of democracy resulted in the formation of many new social and political groups. The new political groups especially have sought to create networks for political mass, and have courted many religious groups for these efforts. Churches – especially Mennonite churches – should remain aware of these efforts, and should resist efforts to make religion a practical political commodity.

    In the midst of these challenges, the Mennonite community in Indonesia is also embracing many opportunities for renewal and revitalized ministry. One opportunity before us is a return to the four basic pillars of the church: history, theology, ecclesiology and missiology. We need to remember and review the history and values of our Mennonite ancestors. In so doing we will be strengthened to face today’s challenges.

    Moreover, we need to strengthen our Mennonite identity. In part, this will happen as we translate and publish books that offer instruction on Mennonite history and theology. At the same time, we need to think about how to more effectively contextualize Mennonite values for the Indonesian setting. This is not an easy task, and yet we know that nothing is impossible with our God.

    Another opportunity embraced by the Indonesian Mennonite community relates to the global family of faith. All three Indonesian Mennonite synods are members of Mennonite World Conference. We welcome the support of our MWC brothers and sisters around the world, and we hope to offer the same kind of support as we invest more and more in the work of MWC.

    Many faces, same mission

    The Mennonite community in Indonesia has three “faces” – GITJ, GKMI and JKI. Each “face” reflects a different background and set of experiences. At the same time, the challenges and opportunities facing these three groups are – in some ways – the same challenges and opportunities face by other Mennonite communities around the world. We all have our struggles in this modern world: we all struggle to contextualize Christian faith in appropriate ways; we all struggle to develop local ministries without stirring up a spirit of competition; we all struggle with shifting cultural landscapes and personal expectations; we all struggle to speak truth to power, whether in poverty or in plenty. As a global family of faith, shall we work together – hand in hand – to help one another? In this way, we not only struggle together – we also learn together and serve together.

    by Adhi Dharma, general secretary of the GKMI synod.

    This article first appeared in Courier / Correo / Courrier October 2013