{"id":10092,"date":"2017-05-16T00:00:00","date_gmt":"2017-05-16T00:00:00","guid":{"rendered":"https:\/\/mwc-cmm.org\/joyous-hope-and-faith-4\/"},"modified":"2024-12-10T17:16:26","modified_gmt":"2024-12-10T17:16:26","slug":"joyous-hope-and-faith-4","status":"publish","type":"post","link":"https:\/\/mwc-cmm.org\/fr\/stories\/joyous-hope-and-faith-4\/","title":{"rendered":"Une foi et une esp\u00e9rance joyeuses !"},"content":{"rendered":"<div>\n<p><strong>\u00c9glises mennonites d\u2019Afrique orientale<\/strong><\/p>\n<\/div>\n<div>\n<p>\u00ab Dans l\u2019exp\u00e9rience religieuse traditionnelle africaine, l\u2019expression de la foi n\u2019a jamais \u00e9t\u00e9 comprise en termes universels \u00bb, \u00e9crit Alemu Checole, assist\u00e9 de Samuel Asefa, dans \u2018Rythmes anabaptistes en Afrique\u2019 (Collection Histoire Mennonite Mondiale). \u00abCroyances et pratiques varient d\u2019un lieu \u00e0 l\u2019autre, d\u2019une tribu \u00e0 l\u2019autre. L\u2019expression religieuse a toujours \u00e9t\u00e9 comprise comme une expression de la foi luo, maasai, turkana, ou zanaki.<\/p>\n<p>\u00ab Cependant, les chr\u00e9tiens africains ont accept\u00e9 le christianisme parce qu\u2019ils y ont vu un nouveau mode de vie, bien meilleur que leur mode de vie traditionnel. Par exemple, l\u2019esp\u00e9rance de la vie \u00e9ternelle, l\u2019assurance du pardon des p\u00e9ch\u00e9s, la paix et la r\u00e9conciliation entre Dieu et l\u2019humanit\u00e9, leur donnent un sentiment de s\u00e9curit\u00e9. La nouvelle alliance scell\u00e9e par le sang du Christ les a unis dans une nouvelle communaut\u00e9 universelle spirituelle \u00bb.<\/p>\n<p>Dans les ann\u00e9es 1930, Elam et Elizabeth Stauffer, et John et Ruth Moseman ont \u00e9t\u00e9 parmi les premiers missionnaires mennonites \u00e0 aller en Tanzanie (autrefois le Tanganyika) pour implanter des \u00e9glises dans la r\u00e9gion. Zedekiah Kisare, un jeune chr\u00e9tien africain, \u00e9tait leur interpr\u00e8te pour les cultes.<\/p>\n<p>Des stations missionnaires ont \u00e9t\u00e9 \u00e9tablies \u00e0 Bukiroba, Mugango, Bumangi et Nyabasi, parmi les tribus de la r\u00e9gion.<\/p>\n<p>Outre le partage de l\u2019\u00c9vangile et l\u2019implantation d\u2019assembl\u00e9es locales, une \u00e9cole fut construite dans chaque poste missionnaire, plusieurs h\u00f4pitaux et cliniques locales furent mis en place, et les missionnaires ont ouvert un home pour filles.<\/p>\n<p>En 1942, il y eut r\u00e9veil. Lanc\u00e9 par un \u00e9vang\u00e9liste africain, le r\u00e9veil a balay\u00e9 la r\u00e9gion. \u00ab Dans l\u2019ensemble, cette vague de r\u00e9veil a touch\u00e9 une grande diversit\u00e9 de personnes de l\u2019Afrique de l\u2019Est. \u00bb, \u00e9crivent Alemu et Samuel. \u00ab Il a cr\u00e9\u00e9 l\u2019unit\u00e9 entre les missionnaires et les Africains, et a favoris\u00e9 la bonne entente et la compr\u00e9hension entre les deux races. \u00bb<\/p>\n<p>Les pays d\u2019Afrique de l\u2019Est devinrent peu \u00e0 peu ind\u00e9pendants du r\u00e9gime colonial ; il y eut une p\u00e9riode de transition pour les missionnaires lorsque les Africains eurent acc\u00e8s aux responsabilit\u00e9s dans un cadre africain.<\/p>\n<p>En 1948, les missionnaires mennonites en Tanzanie ont discut\u00e9 du d\u00e9veloppement d\u2019une \u00e9glise mennonite africaine indig\u00e8ne avec une organisation bas\u00e9e sur trois minist\u00e8res : \u00e9v\u00eaque, pasteur et diacre.<\/p>\n<p>En 1950, les hommes ayant \u00e9t\u00e9 pr\u00e9dicateurs la\u00efcs pendant plus de 15 ans ont \u00e9t\u00e9 ordonn\u00e9s ; ils f\u00fbrent habilit\u00e9s \u00e0 baptiser, pr\u00e9sider la C\u00e8ne et c\u00e9l\u00e9brer les mariages. Ezekiel Muganda, Andrea Mabeba, Zedekiah Kisare et Nashon Kawira Nyambok furent ordonn\u00e9s pasteurs.<\/p>\n<p>\u00ab Le sentiment d\u2019unit\u00e9 dans l\u2019Esprit, la joie et la satisfaction de trouver des pasteurs du pays, a suscit\u00e9 un grand int\u00e9r\u00eat pour l\u2019\u00e9vang\u00e9lisation \u00bb, \u00e9crivent Alemu et Samuel. Malgr\u00e9 les nombreuses difficult\u00e9s rencontr\u00e9es par les \u00e9vang\u00e9listes lorsqu\u2019ils se d\u00e9pla\u00e7aient d\u2019un endroit \u00e0 l\u2019autre, leur minist\u00e8re a produit des conversions.<\/p>\n<p><img decoding=\"async\" alt=\"Photo: Margaret Kisare\" data-src=\"https:\/\/mwc-cmm.org\/wp-content\/uploads\/2024\/10\/mc-usa-archives-margaret-kisare.jpg\" style=\"--smush-image-width: 544px; --smush-image-aspect-ratio: 544\/808;width:200px; height:297px; float:right\" width=\"544\" class=\"smush-dimensions lazyload\" src=\"data:image\/svg+xml;base64,PHN2ZyB3aWR0aD0iMSIgaGVpZ2h0PSIxIiB4bWxucz0iaHR0cDovL3d3dy53My5vcmcvMjAwMC9zdmciPjwvc3ZnPg==\"><\/div>\n<div>\n<p>Lorsque la Tanzanie a obtenu son ind\u00e9pendance en 1961, les responsables des \u00e9glises ont d\u00fb faire face \u00e0 la question du nationalisme.<\/p>\n<p>Les paroisses prirent conscience de l\u2019importance d\u2019inculquer le sens des responsabilit\u00e9s \u00e0 leur jeunesse. La Tanganyikan Mennonite Church Youth League a \u00e9t\u00e9 mise en place, avec Daniel Matoka \u00e0 sa t\u00eate, aid\u00e9 par Shemaya Magati. Les activit\u00e9s des jeunes comprenaient le nettoyage de l\u2019\u00e9glise, la collecte des offrandes et la participation aux programmes de l\u2019\u00e9cole du dimanche, au chant et au jardinage.<\/p>\n<p>En 1964, l\u2019\u00c9glise mennonite a choisi son premier \u00e9v\u00eaque tanzanien : Zedekiah Kisare, de la tribu luo. Des tensions entre tribus bantoues ont fait surface, mais leur candidat, Ez\u00e9chiel Muganda, a choisi la paix plut\u00f4t que de remettre en question les autorit\u00e9s, et Kisare fut ordonn\u00e9 en 1967, juste au moment o\u00f9 le socialisme \u00e9tait proclam\u00e9 dans le pays.<\/p>\n<p>La fronti\u00e8re politique entre le Kenya et la Tanzanie passe \u00e0 travers des zones tribales. En 1942, Ogwada Okach et Nikanor Dhaje se sentirent appel\u00e9s \u00e0 la traverser pour se rendre au Kenya proclamer l\u2019\u00e9vangile. Ils ont \u00e9t\u00e9 les premiers \u00e9vang\u00e9listes mennonites de Tanzanie \u00e0 voyager \u00e0 travers le Kenya pour cr\u00e9er et d\u00e9velopper des groupes chr\u00e9tiens \u00e0 Bande, Nyangwaye et d\u2019autres endroits. D\u00e8s le d\u00e9but, l\u2019\u00c9glise mennonite du Kenya a \u00e9t\u00e9 \u00ab un mouvement populaire de ruraux pauvres \u00bb, \u00e9crit Philip E. Okeyo dans \u2018Forward in Faith\u2019.<\/p>\n<p>Le Kenya est devenu un \u00c9tat ind\u00e9pendant en 1963. En 1965, le gouvernement a accept\u00e9 la quatri\u00e8me p\u00e9tition envoy\u00e9e par les mennonites demandant \u00e0 \u00eatre reconnus comme \u00c9glise. Cependant, elle a continu\u00e9 \u00e0 faire partie de l\u2019\u00c9glise de Tanzanie jusqu\u2019en 1977, quand l\u2019\u00e9v\u00eaque Kisare a mis en place une structure pour le Kenya, en collaboration avec des pasteurs.<\/p>\n<p>En 1980, Eastleigh Fellowship Centre a ouvert ses portes \u00e0 Nairobi. Ce centre communautaire comporte une biblioth\u00e8que, des salles de classe et des espaces sportifs. Il constitue \u2018un t\u00e9moignage et une pr\u00e9sence chr\u00e9tienne ; il donne l\u2019occasion de conversations entre les diff\u00e9rentes communaut\u00e9s religieuses, propose des loisirs constructifs et de l\u2019aide pour les familles et les \u00e9tudiants \u00e0 faible revenu, am\u00e9liorant ainsi leur qualit\u00e9 de vie\u2019, \u00e9crivent Alemu et Samuel. Bien que les \u00e9glises mennonites kenyanes aient travers\u00e9 des conflits internes, ce centre leur a donn\u00e9 la r\u00e9putation de travailler \u00e0 la paix et \u00e0 de bonnes relations avec les musulmans.<\/p>\n<p>En Tanzanie, les convictions mennonites sur la non-r\u00e9sistance ont \u00e9t\u00e9 mises \u00e0 l\u2019\u00e9preuve par la guerre de 1978 avec l\u2019Ouganda. Certains membres de l\u2019\u00e9glise ont rejoint l\u2019arm\u00e9e, mais d\u2019autres, comme Christopher Ndege, sont rest\u00e9s fermes sur leurs convictions religieuses de non-r\u00e9sistance en d\u00e9pit d\u2019une injonction judiciaire.<\/p>\n<p>\u00ca cette \u00e9poque, l\u2019\u00e9glise, qui s\u2019\u00e9tait agrandie, a \u00e9lu le pasteur Ez\u00e9chias N. Saria, comme \u00e9v\u00eaque pour le second dioc\u00e8se. Pendant son mandat, des tensions sont apparues entre r\u00e9gions et entre tribus. Il y a alors eu \u00ab une sorte de stagnation dans la croissance de l\u2019\u00e9glise \u00bb et une \u00ab malnutrition spirituelle \u00bb \u00e9crivent Alemu et Samuel. Maintenant, de nouveaux responsables \u00ab cherchent \u00e0 apporter la paix et la r\u00e9conciliation dans la KMT \u00bb.<\/p>\n<p>Comme pour le Kenya, malgr\u00e9 les difficult\u00e9s de la croissance \u00ab une \u00e9glise d\u00e9marr\u00e9e dans un village o\u00f9 vivait une seule communaut\u00e9 ethnique s\u2019est \u00e9tendue \u00e0 d\u2019autres tribus, comme les Kikuyu, les Luhya, les Mijikenda, les Nandi, les Massa\u00ef, les Somali, et d\u2019autres, jusqu\u2019en Ouganda \u00bb, \u00e9crit Philip E. Okeyo dans \u2018Forward in Faith\u2019.<\/p>\n<p>\u00ab L\u2019\u00c9vangile transcende toutes les cultures et devrait remettre en question notre h\u00e9ritage culturel, quel qu\u2019il soit . En raison de la merveilleuse \u0153uvre de J\u00e9sus-Christ, des millions de chr\u00e9tiens d\u2019Afrique vivent dans l\u2019espoir, la foi et la joie. Par J\u00e9sus la puissance de la mort est vaincue ; la victoire est certaine parce que J\u00e9sus est Seigneur. L\u2019\u00c9vangile est la Bonne Nouvelle pour la personne tout enti\u00e8re \u00bb \u00e9crivent Checole et Asefa.<\/p>\n<p><em>\u2014Karla Braun est r\u00e9dactrice de COURRIER pour la Conf\u00e9rence Mennonite Mondiale. Elle vit \u00e0 Winnipeg (Canada).<\/em><\/p>\n<p><em>Cet article est paru pour la premi\u00e8re fois dans le num\u00e9ro<a href=\"http:\/\/www.mwc-cmm.org\/article\/courrier?language=fr\">&nbsp;octobre 2016 de&nbsp;Courier\/Correo\/Courrier&nbsp;<\/a><\/em><\/p>\n<p>&nbsp;<\/p>\n<p><strong>Le saviez-vous ?<\/strong><\/p>\n<p>Le Kenya a plus de 40 millions d\u2019habitants.<\/p>\n<p>Sa population est constitu\u00e9e de 80 % de chr\u00e9tiens, 7 % de musulmans, 13 % sont membres de religions africaines et d\u2019autres groupes plus petits comme les hindous.<\/p>\n<p>La Tanzanie a plus de 50 millions d\u2019habitants.<\/p>\n<p>Environ 70 % des habitants de Tanzanie sont ruraux.<\/p>\n<p><strong>Pour en savoir plus sur les \u00e9glises mennonites d\u2019Afrique :<\/strong><\/p>\n<div>\u2018<em>Rythmes anabaptistes en Afrique<\/em>\u2019 Projet d\u2019Histoire Mennonite Mondiale 1. Lapp, John A. et C. Arnold Snyder, gen. eds. Kitchener, ON : Pandora Press, 2006.<\/div>\n<div>&nbsp;<\/div>\n<div>\u2018<em>Forward in Faith: History of the Kenya Mennonite Church, A Seventy-Year <\/em><em>Journey<\/em>\u2019, 1.942 \u00e0 2.012. Ojwang, Francis S. ed. Nairobi: \u00c9glise mennonite du Kenya, 2015.<\/div>\n<div>&nbsp;<\/div>\n<div><em>\u2018Kanisa la Mennonite <\/em><em>Tanzania<\/em>\u2019.\u00a0\u00bb Global Anabaptist Mennonite Encyclopedia Online. Stauffer, Elam W. et Mahlon M. Hess. 1987. Web.&nbsp;<a href=\"http:\/\/gameo.org\/index.php?title=Kanisa_la_Mennonite_Tanzania&amp;oldid=132736\">gameo.org<\/a><\/div>\n<div>&nbsp;<\/div>\n<div>\u2018Kenya Mennonite Church\u2019. Global Anabaptist Mennonite Encyclopedia Online. Hess, Mahlon M. 1987. Web.&nbsp;<a href=\"http:\/\/gameo.org\/index.php?title=Kenya_Mennonite_Church&amp;oldid=122536\">gameo.org\/<\/a><\/div>\n<div>&nbsp;<\/div>\n<table border=\"1\" cellpadding=\"1\" cellspacing=\"1\">\n<tbody>\n<tr>\n<td>\n<p><strong>Union d\u2019\u00c9glises mennonites du Kenya<\/strong><\/p>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<div>\n<div>Brethren in Christ Church Kenya Conference<\/div>\n<div>Membres 4 900<\/div>\n<div>Paroisses 25<\/div>\n<div>Si\u00e8ge Nakuru<\/div>\n<div>Pr\u00e9sident Samuel Muriithi (\u00e9v\u00eaque)<\/div>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<div>Christian Believers Fellowship (Beachy Amish Church)<\/div>\n<div>Membres 693<\/div>\n<div>Paroisses 16<\/div>\n<div>Si\u00e8ge Kisumu<\/div>\n<div>Pr\u00e9sident Marlin Stoltzfus (\u00e9v\u00eaque senior)<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<div>\n<div>Christian Church International<\/div>\n<div>Membres 19 640<\/div>\n<div>Paroisses 320<\/div>\n<div>Si\u00e8ge Madaraka, Thika, Central<\/div>\n<div>Pr\u00e9sident Joseph Mburu Kamiri (\u00e9v\u00eaque)<\/div>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<div>Church of God in Christ, Mennonite<\/div>\n<div>Membres 139<\/div>\n<div>Paroisses 9<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<div>* Kenya Mennonite Church<\/div>\n<div>Membres 11.800<\/div>\n<div>Paroisses 142<\/div>\n<div>Si\u00e8ge Nango<\/div>\n<div>Pr\u00e9sident Philip E. Okeyo (\u00e9v\u00eaque mod\u00e9rateur)<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td><strong>Unions d\u2019\u00c9glises mennonites de Tanzanie<\/strong><\/td>\n<\/tr>\n<tr>\n<td>\n<div>* Kenya Mennonite Church<\/div>\n<div>Membres 11.800<\/div>\n<div>Paroisses 142<\/div>\n<div>Si\u00e8ge Nango<\/div>\n<div>Pr\u00e9sident Philip E. Okeyo (\u00e9v\u00eaque mod\u00e9rateur)<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td>\n<div>* Indique l\u2019adh\u00e9sion \u00e0 la CMM<\/div>\n<\/td>\n<\/tr>\n<tr>\n<td>Source: R\u00e9pertoire mondial de la CMM 2015<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/div>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u00c9glises mennonites d\u2019Afrique orientale \u00ab Dans l\u2019exp\u00e9rience religieuse traditionnelle africaine, l\u2019expression de la foi n\u2019a jamais \u00e9t\u00e9 comprise en termes universels \u00bb, \u00e9crit Alemu Checole, assist\u00e9 de Samuel Asefa, dans \u2018Rythmes anabaptistes en Afrique\u2019 (Collection Histoire Mennonite Mondiale). \u00abCroyances et pratiques varient d\u2019un lieu \u00e0 l\u2019autre, d\u2019une tribu \u00e0 l\u2019autre. L\u2019expression religieuse a toujours \u00e9t\u00e9 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":91048,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[7],"tags":[],"network":[1307],"eventcategory":[],"class_list":["post-10092","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-non-classifiee","network-courier-fr"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.2 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Une foi et une esp\u00e9rance joyeuses ! - Mennonite World Conference<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/mwc-cmm.org\/fr\/stories\/joyous-hope-and-faith-4\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Une foi et une esp\u00e9rance joyeuses ! - Mennonite World Conference\" \/>\n<meta property=\"og:description\" content=\"\u00c9glises mennonites d\u2019Afrique orientale \u00ab Dans l\u2019exp\u00e9rience religieuse traditionnelle africaine, l\u2019expression de la foi n\u2019a jamais \u00e9t\u00e9 comprise en termes universels \u00bb, \u00e9crit Alemu Checole, assist\u00e9 de Samuel Asefa, dans \u2018Rythmes anabaptistes en Afrique\u2019 (Collection Histoire Mennonite Mondiale). \u00abCroyances et pratiques varient d\u2019un lieu \u00e0 l\u2019autre, d\u2019une tribu \u00e0 l\u2019autre. 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