Mosaic Mennonites

Missional - Intercultural - Formational

Articles

Giving Justly (Part 2)

by

Editor’s note: This post is a continuation of an article Marta Castillo wrote in February. To read part one, click here.  

Randers Museum of Art, Public domain, via Wikimedia Commons

Zacchaeus was a wee little man 
And a wee little man was he 
He climbed up in a sycamore tree 
For the Lord he wanted to see 
 
And when the Savior passed that way 
He looked up in the tree 
And said, ‘Zacchaeus, you come down! 
For I’m going to your house today! 
 

What a fun little song to teach the young ones! To tell the whole story, we need to add another verse. 

When Jesus went to Zaccheus’ house, Zaccheus was transformed. 
And he said, I going to give half of my stuff to the poor. 
And pay back times four to those who I have wronged. 
And Jesus said, “Today salvation has come to this house.”  

This is not singable, unfortunately. A musician/songwriter could help us out. 

The call to salvation and transformation in the story of Zaccheus is a call to practice jubilee with our money. In his encounter with Jesus, Zaccheus realizes that he has a responsibility to the poor. He also realizes that he has a responsibility to pay back those that he has exploited through personal interactions and through the system.  

In our language of today, Zaccheus gave half of his money to people who were poor and organizations that served people who were poor. He also paid reparations to those whom he had cheated or taken advantage of through personal transactions or through the unjust system of his time.  

Today, in the US, this word, “reparations,” triggers all kinds of thoughts and feelings. In our pastors’ book study of Drew Hart’s book, “Who Will Be a Witness,” our group had an excellent but difficult conversation around economic justice – our history, church giving, generational wealth in white churches, large endowment funds, and investment accounts. 

Hart writes in his book, “Zaccheus seems to provide a really powerful starting point for a theology of reparations in the church…Making amends and setting things right in broken relationships is at the heart of a Christian theology of reparations.” 

I invite us to consider how we can creatively and faithfully be transformed spiritually and economically by reading the complete story of Zaccheus: 

  • Can we commit to give half of our money and offerings to the poor?  
  • Can we purposely, individually or as churches, give to organizations that are owned, led by, and serve communities of people of the global majority (also known as people of color)?  
  • Can we provide scholarships to students of color in our communities, through local organizations, or other congregations in the conference?  
  • Can we give to Mennonite Church USA Justice Fund to provide a way for individuals and congregations to support MC USA churches that are actively involved in dismantling racism, addressing police brutality, reimagining policing in our society, or combating poverty? 

It made no financial sense for Zaccheus to give half of his money to the poor and to pay back four times to those who he had wronged. We do not know what happened to him after this story. We only know that he became a follower of Jesus, and he did not walk away sad, holding on to his wealth like the rich, young ruler. 

Can we accept Jesus’ invitation to come in and dine with us, to repent, and allow God’s economics of jubilee transform our lives? 

A Bedtime Liturgy for Spiritual Formation

by

Meyer kids at Bake Oven Knob (Appalachian Trail). Photo provided by Josh Meyer.

Nearly every parent with young children can attest to the importance of regular rhythms and routines for little ones.  Particularly early in a child’s development, routines are both stabilizing and comforting.  Of course there is value in spontaneity, but predictable patterns provide a valuable foundation for children. 

Like many other parents, one of the places we’ve sought to develop intentional routines with our three kids is at bedtime.  After the traditional activities (teeth brushing, potty, PJs, stories), we begin our “bedtime liturgy.”  This includes: (1) prayer time, (2) special words, and (3) family commitments.   

  • Prayer time.  My wife prays with the children.  In addition to praying for them, we’ve committed to praying for a different family from our church each week.  It’s been neat to see the kids latch onto this concept and get excited about the families we’re praying for throughout the year.   
  • Special words.  Each night, I speak “special words” over each child.  This is a personalized reminder of who they are, what we see in them, and how deeply they are loved by us and by God.  Genesis 1 reveals that words create worlds (notice that God speaks creation into existence –  Genesis 1:3, 6, 9, 14, 20, 24, 26).  In the same way, we want to use our words to create a world where our children hear every day the deepest truths about who they are and who God is.      
  • Family commitments.  We end the “bedtime liturgy” by saying our family commitments together (right).  These are rooted in Matthew 23:23, where Jesus identifies certain parts of the Law as being more important than others.  As a family, we want to be committed to the things Jesus says are most important: justice, mercy, and faithfulness.  This is a newer practice for us, but within a few months the kids have memorized and internalized these key values.   

To be clear, I don’t share this to brag or to puff ourselves up.  I realize a post like this runs the risk of appearing pretentious or self-righteous.  That’s not my intent.  Rather, I simply want to share a practical example of what’s been working for us right now, one way among many to intentionally develop godly routines in the lives of our children.   

Maybe something like this can be useful to those of you with young kids; maybe it won’t.  But I’m hoping all of us with children – whatever age they may be – are thinking intentionally about how our life rhythms are forming and shaping them.  And more broadly, that every one of us is committed to regular practices that develop and sustain our faith in and relationship with God.   

Meyer family at Bake Oven Knob (Appalachian Trail). Photo provided by Josh Meyer.

Painting Tiles at a Mosaic Youth Event

by

On Saturday, June 5, several youth groups from Mosaic congregations gathered at Philadelphia (PA) Praise Center for a youth gathering involving games, art, and spiritual input.  

The genesis of this event was found in some blank ceramic tiles and paint that were donated to the Mosaic Office last fall.  The tiles and paint eventually found their way to Jenna and Emmanuel Villatoro (Youth Pastors of Philadelphia Praise Center). The Villatoros wanted to create a joint youth event with other local youth from Mosaic Conference and anticipated using the tiles and paint as one of the activities. 

Including Philadelphia Praise Center, who hosted, youth from Centro de Alabanza (South Philadelphia, PA), Ripple (Allentown, PA), and Whitehall Mennonite Church (Whitehall, PA) attended the event.  

The gathering started with high energy as participants played a rousing game of “Never have I ever” and other ice-breaking activities. Hendy Matahelemual, of Mosaic Conference, continued the activities with a short reflection about being the salt and light of the world. 

The remainder of the afternoon was spent with a painting lesson, led by Donna Backues, a local artist. Backues encouraged the youth to paint the tiles using themes of fire, flames, and water, to represent Pentecost, the Holy Spirit, and baptism. 

The finished tiles were then baked in hot ovens to set the artwork. The tiles will be transported to the Mosaic Office in Lansdale, PA to be used as coasters.  

Watch the video to learn more about the festivities! 

IBA: Bible Institute for All

by

Translated into English by Andres Castillo

In the last articles we briefly told of the founding of the Instituto Bíblico Anabautista (IBA; Anabaptist Bible Institute) as well as some people involved in the original proposal which has grown to be a fundamental part of our Hispanic churches throughout the United States.

It is important to note that the IBA today has centers in virtually every area where there is an Anabaptist Hispanic church, and that it has been a fundamental resource for the training of properly grounded pastors who lead the churches God has called them to.

The IBA’s mission doesn’t only manifest itself in that it receives people of all education levels. In fact, it tries to be an education center that prepares the leadership of communities in a comprehensive manner. This is why the IBA rejoices when a non-pastor student joins and finishes the program. This was the case of Fanny Ortiz who, after five years of study, finally managed to graduate on March 19 in a celebration led by pastor Juan José Rivera at his church Seguidores de Cristo (Followers of Christ) in Sarasota, Florida.

She was to be able to see the characters of the Bible with a more realistic eye instead of sizing them on an Olympic scale, something that continues to impact her more than anything else learned in her

years of study. She saw that the stature of Bible heroes was not less, but more, admirable because they were just ordinary people who lived lives with the same difficulties as us, and yet decided to dedicate themselves to the service and obedience of the Lord.

Ortiz has recently finished her studies and is considering continuing to study soon at the Anabaptist Hispanic Bible Seminary (SeBAH). For now, she has decided to finish her nursing studies. She already has a degree of nursing assistant, exemplifying how personal goals are both those of the ministry and the professionals and boards in due time can be realized.

Those who are studying at the IBA, or who are thinking of doing it soon, should know that it is a place where all students share common experiences. Just as there are easy learning moments, there are others that are not so easy. In the case of Sister Fanny, a certain book on preaching was “not so easy.” It is a book she has since overcome, but not without shedding a few tears of struggle. She is now a graduate of the institute who feels she will be able to contribute much better with her service in the church and with her spiritual life for the years to come.

Book Review: Experiments in Love: An Anabaptist Theology of Risk-Taking in Mission by Emily Ralph Servant

by

In Experiments in Love, Emily Ralph Servant develops an Anabaptist theology of risk-taking and vulnerability for the purpose of persuading Mennonite churches to be more open to engaging in mission to the people around them.  Ralph Servant suggests there is a need to reshape the theological stories told by leaders in churches toward an emphasis on God’s own vulnerability and willingness to risk for us.  These new stories, about God and God’s mission, will encourage Mennonite churches to create deeper relationships with others and to more actively participate in mission to those who are different than themselves. 

The closed nature of Mennonite communities is well known, and sometimes negatively experienced, by people from the larger society.  This is ironic, given the 400 year history of martyrdom for their faith and zeal to persuade others of Anabaptist views and principles.

A copy of Experiments in Love: An Anabaptist Theology of Risk-Taking in Mission by Emily Ralph Servant is available to all interested credentialed leaders of Mosaic Conference. To reserve your complimentary copy, please email the Mosaic office by July 1.  

Ralph Servant identifies two causes for this closed culture: a history of persecution producing a bent toward self-preservation, and an emphasis on purity, including “purity of theology, purity of ethics, and purity of witness” (p. 100).  The reasons for this cautionary approach to the world have been real enough, but are detrimental now to the mission of the church to the world.  “How can Mennonites take risks for the sake of love when we see the world as the enemy and find our identity in standing in opposition to it?” asks Ralph Servant (p. 102).  We need to be, as Jesus was, for something, and not just against something (ibid).

Ralph Servant’s book is rich with insights from a wide variety of perspectives, including feminist, liberation, and Black theologies.  Anabaptist theology is highlighted, but other Christian traditions are included where relevant.  The book is scholarly, well documented, carefully composed, and clearly written.  Ralph Servant’s own ability to synthesize these various theologies and to present them to build her case is evident.  She concludes that with stories that “reflect new ways of conceiving God, the world, and the Church,” Mennonite churches can dismantle the barriers they have erected between themselves and others, and engage in risk-taking vulnerable relationships that accomplish God’s purposes more effectively.

Not being a theologian myself, I certainly gained much from this book in the way of a survey of multiple theological literatures. Furthermore, I certainly agree with Ralph Servant that the closed character of many Mennonite churches is problematic, and that a willingness to vulnerably engage with others is needed, not only for the benefit of others, but also for the faith development of the church members!  Throughout I found myself wondering what the change would look like in actual congregations.  In the final pages, Ralph Servant brought up this matter herself and suggested the need for field research on congregational practices, including successful as well as less successful programs and activities.

As an insider/outsider to the Mennonite community of Pennsylvania (I am of Mennonite heritage, but was raised in a missionary family in India, and have attended a wide variety of other denominational churches), I have deeply appreciated Mennonite theology and expression of Christian faith.  But I have also been frustrated by the inwardness of Mennonite churches in this area (there are, of course, Mennonite churches all around the world!)  Perhaps this book can be a source of theological material for the discussion by church leaders and others on how to overcome that inwardness in favor of openness to God’s Spirit and to the world.

Could it be that the stories we tell in our churches weaken our efforts to be congregations who take risks in mission for the sake of love? In this thought-provoking book, Emily Ralph Servant suggests that the work of today’s leaders is to explore new stories, listen to new voices, and open ourselves up to the Spirit’s work of transformation.

BUY THE BOOK

The Worm Project: A Ministry of Mosaic Conference

by

The Worm Project is a global initiative that strives to relieve the suffering of millions of children throughout the world. For over twenty years, this all-volunteer ministry of Mosaic Conference has helped support children in the poorest countries.  The goal of the Worm Project is to prevent malnutrition, caused by parasitic worms, in children. 

Each year, over 800 million children need treatment, yet one-third of these children do not receive any. Due to improper sanitation, parasitic worms can enter a child’s intestinal system and lay thousands of eggs, potentially robbing a child of 30% of his/her daily nutrition. The Worm Project purchases deworming tablets in large quantities, at a cost of just pennies per tablet, and donates and distributes them to children in the poorest countries.  The impact of de-worming can be amazing.

Diane with mother in Burundi. Photo provided by Food for the Hungry.

After donations and purchases of deworming tablets increased steadily to over 11 million tablets in 2019, COVID-19 greatly impacted our project.  Last year, donations were down significantly and we were only able to purchase 4.2 million Albendazole Tablets.

Fanise Elise (red shirt) and her son Schyfaines Joseph (white shirt) who was born on 1/30/2015. Photo provided by Vitamin Angels.

With food insufficiency increasing and healthcare systems stretched to the limit due to the pandemic, there is an even greater need for deworming.  Unfortunately, our usual methods of reaching potential donors to make them aware of the need for deworming were also greatly disrupted by COVID-19.  

With virtual worship services, church mailboxes could no longer be used to deliver our newsletters.  Mailings, email, and Facebook were employed, but we did not reach as many people as before. Last year, our 5K Fun Run in the Spring and Banquet in the Fall were also cancelled.

Our goal this year is to purchase and distribute at least 10 million tablets. So far, we have purchased and shipped almost 4 million deworming tablets: 2 million tablets to Vitamin Angels to treat children under age 5 in numerous countries, 1 million tablets to Burundi, 500,000 tablets to Healthy Ninos Honduras, and 250,000 tablets to Haiti. Please help us reach our goal of at least 10 million tablets this year!

What can you do to help? Contact us at info@wormproject.org to invite a member of The Worm Project to come and make a brief in-person presentation during worship at your church. Or,  show one of the short videos from our website at https://wormproject.org/videos-photos/worm-project-video/. 

To donate, please go to our website. 

Recovery for All

by

Sexual abuse not only harms the victim, it also harms those families, friends, and communities that are close to the victim.  It also harms the perpetrator.  As Peter Levine says in Healing Trauma, “trauma is about loss of connection – to ourselves, to our bodies, to our families, to others, and to the world around us.”  This loss of connection clearly happens for the victim.  It also happens for families and communities, as we often allow ourselves to be divided by who we choose to believe or blame.  The perpetrator is also losing connections, as they seek to use their power and authority to meet their individual needs, not the needs of the relationship.  Recovery is needed for all.

In 2005, after more than three decades of working with those with trauma, Levine said this:  “I have come to the conclusion that human beings are born with an innate capacity to triumph over trauma.  I believe not only that trauma is curable, but that the healing process can be a catalyst for profound awakening – a portal opening to emotional and genuine spiritual transformation.  I have little doubt that as individuals, families, communities, and even nations, we have the capacity to learn how to heal and prevent much damage done by trauma.”

For all to recover, we must offer the following forms of connection.

listen and believe those who trust us with their stories of abuse

First, listen and believe those who trust us with their stories of abuse.  We initially connect by acknowledging the trust they have placed in us, and the reality that they have survived the abuse.  When we offer our heart and open ears to their story, they begin the journey from victim to survivor.  This is an essential re-connection, both to themselves and to us.

ask the survivor what they need

Second, ask the survivor what they need.  Each survivor’s journey in recovery is unique, dependent on their personality, the age the abuse happened, and the current support or lack of support available to them.  What next steps they take must be their choice, not ours.  A significant harm caused by abuse is that what happened wasn’t the survivor’s choice.  An important requirement for the survivor’s recovery, then, is that each step must be their choice.  Choosing to tell their story to friends, to a therapist, to a pastor, or to a support group can be a very powerful step toward recovery, when it is their choice.

know the resources that are available in your community and church

Third, know the resources that are available in your community and church that support and facilitate the recovery for survivors and for those who support them.  Make these resources visible and accessible, even when no one is asking for them.  Remember, most victims will spend years not asking for help.  Many of them will find it helpful that, when they are ready, they know where to go for recovery.

hold the perpetrator accountable and offer resources for him or her

Finally, hold the perpetrator accountable and offer resources for him or her.  As victims often take years to enter recovery, those who cause harm often take years to see and admit the harm they caused.  By the abuse of their power and authority, they took away the choice of the victim.  They did not maintain the boundaries that were entrusted to them with their position, and this caused harm.  Therefore, these boundaries now need to be held by the community (including churches, schools, and governing boards), until the perpetrator shows clear evidence of entering and maintaining his or her recovery.

Recovery for all requires all of us to be connected “to ourselves, to our bodies, to our families, to others, and to the world around us.”

Editor’s note: After allegations of misconduct at Dock Mennonite Academy became public in March, Mosaic Conference received requests to provide resources for pastors and youth leaders to understand and lovingly respond as congregational members shared stories of trauma and abuse from their own lives.  This is the last in a series of four articles by John Drescher-Lehman, LCSW designed to provide information on abuse-related trauma and guidance for pastors and congregations who desire to foster openness and healing.

Resources for Trauma Series

by John Drescher-Lehman, LCSW

Welcoming the Frustrations

by

This article was originally written in Spanish, translated into English by Andres Castillo.

When you hear stories like these, there is nothing to do but start to thank God for our moments of personal dissatisfaction. Those same moments where one feels incomplete in a mission upon returning home, despite fulfilling plans and even receiving recognition from external voices. Each minute forms a whirlpool of frustration of its own, but it also becomes a moment of creativity, designed by God Himself to make way for something new.

Marco Güete returned to Kansas from Canada feeling similarly after attending a camp organized by the Mennonite church of Canada for Spanish and English speakers alike. Marco was on a mission to give workshops in Spanish on Anabaptist history and radical reform. Marco arrived at the site, laid out his material, and dictated his class. But in the course of it all, he felt that the class had not equally reached all the students. It was dictated in an academic language that was out of reach of many of the Hispanic students who didn’t have the theoretical basis to understand him.

From this dissatisfaction and a long flight, an idea was born: a biblical institute designed for people of any academic level. It would simultaneously serve those who could barely read or write and people who already had a couple of diplomas.

Marco arrived at his home determined to turn his fantasy into reality. A little while later he invited a group of pastors to a lecture hall in Kansas City. There, in the summer of 1986, after kneading and turning the idea over the fire a few times, the IBA (Anabaptist Bible Institute) was born.

At first the IBA had to borrow material from other institutions, but after a while they began to write their own books. Marco recalls especially the first two books that were written, the first on the History of the Radical Reformation and the second, two volumes, called Walking Through the Old Testament. The books were written by experts in the field, historians and theologians, but they still had the tendency to use technical language that was not easily understandable by all students. Marco set to work and tried to turn the texts into easy-to-understand teaching materials. In the end, he succeeded.

Marco Güete was director of the IBA for the first 14 years of its existence. When he stepped down, it had 12 centers, more than 80 students, 12 tutors, and almost all original material. The IBA became a biblical institute that visited churches, opening centers in the same communities where students graduated. Because of this, some conferences adopted the IBA as their pastoral accreditation program. The IBA helped churches in preparing its leaders, in preserving an Anabaptist missionary and theological identity, and in helping to strengthen the church in general. Five years ago Marco returned to leadership of the IBA and now invests his efforts in giving continuity and growth to the institute. The church in general thanks God for the blessing that is the IBA.