http://anabaptistwiki.org/mediawiki/api.php?action=feedcontributions&user=TJKeiderling&feedformat=atomAnabaptistwiki - User contributions [en]2024-03-29T05:26:08ZUser contributionsMediaWiki 1.35.2http://anabaptistwiki.org/mediawiki/index.php?title=Beth_Miller,_Rachel._%22Tortillas_and_Taxis:_separated_by_geography,_lifestyles_and_languages_,_Mexicans_seek_unity.%22_2002.&diff=17905Beth Miller, Rachel. "Tortillas and Taxis: separated by geography, lifestyles and languages , Mexicans seek unity." 2002.2017-07-30T19:37:01Z<p>TJKeiderling: </p>
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'''Citation''': Beth Miller, Rachel. "Tortillas and Taxis: separated by geography, lifestyles and languages , Mexicans seek unity." a Common Place (April, 2002), pp. 9-11.<br />
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[[Category:Articles (english)]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Issue_No._17,_March_2002&diff=17904Issue No. 17, March 20022017-07-30T19:35:32Z<p>TJKeiderling: </p>
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[[Category:On the Road: Journal of the Anabaptist Association of Australia and New Zealand]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Simons,_Menno._The_Reason_Menno_Simon_Does_Not_Cease_Teaching_and_Writing&diff=17803Simons, Menno. The Reason Menno Simon Does Not Cease Teaching and Writing2017-04-28T13:45:32Z<p>TJKeiderling: </p>
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[[Category:16th Century Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Mensajero_89,_mayo_2010&diff=17802El Mensajero 89, mayo 20102017-04-28T13:43:36Z<p>TJKeiderling: </p>
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[[Category:Spain Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Mensajero_89,_mayo_2010&diff=17801El Mensajero 89, mayo 20102017-04-28T13:42:51Z<p>TJKeiderling: </p>
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[[Category:Spain Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Driving_there_is_a_Vehicle_a_Lot_Over_Holding_the_Steering_-_Here_is_the_Proof&diff=15127Driving there is a Vehicle a Lot Over Holding the Steering - Here is the Proof2015-09-12T12:12:20Z<p>TJKeiderling: Blanked the page</p>
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<div></div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Pan,_Chiou-Lang._Rediscovering_Mennonite_Identity_in_Taiwan-Reflections_on_Mennonite_Missions_From_an_Insider%E2%80%99s_Perspective&diff=14934Pan, Chiou-Lang. Rediscovering Mennonite Identity in Taiwan-Reflections on Mennonite Missions From an Insider’s Perspective2015-08-29T14:12:29Z<p>TJKeiderling: </p>
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[[Category:Thailand Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Mia!_Seats&diff=14930Mia! Seats2015-08-29T14:08:46Z<p>TJKeiderling: Blanked the page</p>
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[[Category:Spain Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Colombian_News_23,_1959,_April&diff=14757Colombian News 23, 1959, April2015-08-01T12:46:56Z<p>TJKeiderling: </p>
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[[Category:Colombian News]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Site_Tracking_-_Feelings_and_Considerations&diff=14756Site Tracking - Feelings and Considerations2015-08-01T12:43:15Z<p>TJKeiderling: Blanked the page</p>
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<div></div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Pregonero_29,_1965,_ago-oct&diff=14632El Pregonero 29, 1965, ago-oct2015-07-18T21:09:10Z<p>TJKeiderling: </p>
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[[Category:El Pregonero]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Issue_No._21,_December_2003&diff=14477Issue No. 21, December 20032015-05-21T19:22:22Z<p>TJKeiderling: </p>
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[[Category:On the Road: Journal of the Anabaptist Association of Australia and New Zealand]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Mensarejo_79,_junio_2009&diff=14475El Mensarejo 79, junio 20092015-05-21T19:21:42Z<p>TJKeiderling: </p>
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[[Category:El Mensajero, Menonitas en España]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Colombian_News_22,_1958,_December&diff=14473Colombian News 22, 1958, December2015-05-21T19:21:00Z<p>TJKeiderling: </p>
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[[Category:Colombia Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Pregonero_25,_1964-1965,_dic-ene&diff=14471El Pregonero 25, 1964-1965, dic-ene2015-05-21T19:20:24Z<p>TJKeiderling: </p>
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[[Category:Colombia Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Issue_No._47,_December_2010._Catching_up_with_John_Howard_Yoder.&diff=14469Issue No. 47, December 2010. Catching up with John Howard Yoder.2015-05-21T19:18:10Z<p>TJKeiderling: </p>
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[[Category:On_the_Road:_Journal_of_the_Anabaptist_Association_of_Australia_and_New_Zealand]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Sattler,_Miguel._Martirio&diff=14467Sattler, Miguel. Martirio2015-05-21T19:17:26Z<p>TJKeiderling: </p>
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[[Category:Fuentes primarias (en español)]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Rempel,_Abe_%26_Zacharias,_Ed._Mexican_Mennonites_and_Mission-Report&diff=14465Rempel, Abe & Zacharias, Ed. Mexican Mennonites and Mission-Report2015-05-21T19:15:55Z<p>TJKeiderling: </p>
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[[Category:Mexico Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Driver,_Juan._%22Paz_y_Salvaci%C3%B3n_y_la_Obra_Redentora_de_Cristo.%22&diff=14463Driver, Juan. "Paz y Salvación y la Obra Redentora de Cristo."2015-05-21T19:13:36Z<p>TJKeiderling: </p>
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[[Category:Artículos (en español)]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Yolanda_Cer%C3%B3n_Delgado&diff=13721Yolanda Cerón Delgado2015-03-02T19:40:50Z<p>TJKeiderling: </p>
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Yolanda Cerón Delgado fue asesinada hace 10 años por sicarios paramilitares el día 19 de septiembre de 2001 frente a la iglesia La Merced, en el Parque Nariño en Tumaco, Colombia. <br />
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Esta zona es habitada por más de 320.000 habitantes, en su gran mayoría afrodescendientes. También existen las dos etnias indígenas: El pueblo Awá y el pueblo Eperara-Siapidara y los mestizos.<br />
En los años 90 la Hna. Yolanda Cerón se dedicó a la docencia en la Escuela de la Playa de Salahonda, municipio de Francisco Pizarro. Ya en su espíritu bullían las inquietudes de justicia social y apoyo a las clases menos favorecidas que siempre animaron su espíritu. Su contacto con las comunidades afrodescendientes de Salahonda avivó en ella su vocación para trabajar intensamente por esas comunidades que por centenares de años vivían en la pobreza y en el abandono de las autoridades.<br />
Al habitar en lugares inhóspitos su educación fue prácticamente imposible y por eso la mayoría de las comunidades afrodescendientes fueron iletradas y no tuvieron acceso a los puestos de mando y quedando relegadas a los niveles más bajos de la sociedad. Sin embargo, en las últimas décadas del siglo 20 se vinieron gestando algunos movimientos para mejorar su situación. Se veía necesario que las comunidades afros dispersas por las orillas de los ríos o apiñadas en zonas urbanas pobres tuvieran la titulación de sus tierras y lograran una capacitación apropiada para su desarrollo.<br />
Por medio de la ley 70 de 1993 las comunidades afrodescendientes lograron la titulación colectiva de un territorio de casi un millón de hectáreas en esta zona. Los pueblos indígenas a su vez lograron conformar sus Resguardos que abarcan un territorio de unas 230.000 hectáreas. Los resguardos indígenas y los territorios titulados colectivamente a las comunidades afro son tierras inalienables, inembargables e imprescriptibles, es decir están por fuera de la ley de oferta y demanda del libre mercado. Las cosas se hicieron más concretas cuando la Asamblea Constituyente de 1991, al emitir la nueva Constitución de Colombia, aprobó también el artículo transitorio 55 que establecía el derecho a la propiedad colectiva sobre las áreas que demarcaría la ley. Desde ese momento la Hermana Yolanda tomó muy en serio este mandato constitucional y se dedicó a respaldarlo en todas sus actividades. <br />
Esta actitud no fue bien entendida por los grandes propietarios de tierras que vieron en ella un obstáculo para su planes expansivos y tal vez un peligro para sus actividades económicas. En efecto, en los años anteriores varios latifundistas venidos del interior del país aprovecharon la ingenuidad de los moradores afros de la región para proponerles compra de sus tierras a bajo precio ofreciéndoles al mismo tiempo empleo en las que habían sido sus parcelas. Sin embargo después de algunos años no les daban más empleo y los remplazaban con personal del interior. De esta manera muchos perdieron sus tierras y la posibilidad de emplearse. Esta conducta fue duramente combatida por la Hermana Yolanda que pretendió que las tierras siempre quedaran en manos de los pueblos afrodescendientes.<br />
Al lado de este tema de la titulación colectiva de todo el territorio de la costa del Pacífico, surgió en esta década otro aspecto totalmente distinto que ha puesto en crisis la situación de toda la costa y fue la aparición de los cultivos de uso ilícito que trastornaron el proceso anterior. Dado que la costa del Pacífico es inmensamente fértil, atravesada por numerosos canales y esteros y de fácil comunicación por el mar se convirtió en escenario preferido de los grupos que trafican con drogas. Esto subvirtió el orden de las cosas y puso en pie de alerta a las autoridades.<br />
Tras los cultivos de uso ilícito a su vez aparecieron los grupos armados ilegales, tanto guerrilleros como paramilitares, que encontraron en este comercio el medio fácil para su financiación. Esto cambió totalmente la faz de toda la región y erradicó la mayoría de los productos alimenticios y empezó a producir continuos desplazamientos de personas y comunidades que de una u otra forma no quisieron entrar en el comercio ilícito. Estos grupos armados al ser de diferente orientación fueron estableciendo sus áreas de dominio siempre fluctuantes ya que cambiaban según la fortaleza.<br />
De esta manera se empezaron a producir ataques diversos en busca de dominio de una determinada región que luego volvía a ser dominada por otro. Esta inestabilidad de grupos y violencia generalizada comprometió seriamente la paz de la región y el desarrollo tanto de las comunidades negras como de las comunidades indígenas.<br />
Ante estos hechos la Hermana Yolanda estuvo siempre al lado de las comunidades afrodescendientes orientando su labor por los caminos de la licitud y de la justicia. Muchos no comprendieron su posición y así empezó a estar su vida en peligro. Su labor apoyando a las comunidades afrodescendientes fue muchas veces confundida como si fuera parte de uno de los grupos en contienda. Muchas veces ella explicó su posición que siempre estuvo de acuerdo a lo justo y recto. Sin embargo, siguió en peligro, que ella siempre afrontó con valor. Finalmente fue víctima de balas asesinas que acabaron con su vida el 19 de septiembre de 2001 frente a la Iglesia de Nuestra Señora de las Mercedes de Tumaco.<br />
Indudablemente el trabajo de la Hermana Yolanda fue decisivo en lo que se ha logrado en la aplicación de la Ley 70 en la costa del Departamento de Nariño. Su labor de cooperación con las diversas comunidades afro descendientes despertó en ellas su autoestima y sus valores personales y comunitarios y supo enfrentarse a un mundo poderoso pero hostil al bienestar y desarrollo de las comunidades negras de esta región. Este apoyo que ella les brindó lo sintió como una auténtica vocación que ella debía seguir hasta sus últimas consecuencias.<br />
Esto sin duda no solamente se vio en los hechos pasados sino que también tendrá una repercusión en el futuro que indudablemente será más promisorio para esas comunidades. "Sigan Adelante, que el Trabajo Apenas Empieza..."<br />
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En países como Colombia en los cuales el conflicto armado lleva décadas y con incalculables víctimas de asesinatos, masacres, desplazamientos, desapariciones, minas antipersona, amenazas, violaciones sexuales, exilios, secuestros, torturas y extorsiones, se hace urgente y necesario orientar acciones para no olvidar y enterrar esta época de nuestra historia. Sólo la reconstrucción y conservación de la memoria histórica y colectiva de los hechos, actores y de la vida de las víctimas nos permitirá defender la dignidad de todas aquellas personas que hemos perdido<br />
de manera violenta. El hacer memoria de nuestras víctimas nos permite exigir la verdad, justicia y reparación integral y colectiva. De lo contrario, sus muertes quedarán en la impunidad, ellos y ellas morirán en el olvido de la sociedad y seguiremos diciendo “por algo lo mataron”, “por sapo”, “en qué andaría”, o “por guerrillera” como dijeron de Yolanda Cerón.<br />
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"Sigan Adelante, que el Trabajo Apenas Empieza..."<br />
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Submitted by Alix Lozano</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Lind,_Tim._Sharing_Gifts_and_the_Worldwide_Mennonite_Church&diff=13720Lind, Tim. Sharing Gifts and the Worldwide Mennonite Church2015-03-02T19:39:24Z<p>TJKeiderling: </p>
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[[Category:Mission Focus]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Lind,_Tim._Sharing_Gifts_and_the_Worldwide_Mennonite_Church&diff=13719Lind, Tim. Sharing Gifts and the Worldwide Mennonite Church2015-03-02T19:38:08Z<p>TJKeiderling: </p>
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[[Category:Mission Focus]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Lind,_Tim._Sharing_Gifts_and_the_Worldwide_Mennonite_Church&diff=13718Lind, Tim. Sharing Gifts and the Worldwide Mennonite Church2015-03-02T19:37:25Z<p>TJKeiderling: </p>
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[[Category:Mission Focus]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Lind,_Tim._Sharing_Gifts_and_the_Worldwide_Mennonite_Church&diff=13717Lind, Tim. Sharing Gifts and the Worldwide Mennonite Church2015-03-02T19:36:39Z<p>TJKeiderling: </p>
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[[Category:Mission Focus]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Lind,_Tim._Sharing_Gifts_and_the_Worldwide_Mennonite_Church&diff=13716Lind, Tim. Sharing Gifts and the Worldwide Mennonite Church2015-03-02T19:36:16Z<p>TJKeiderling: </p>
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[[Category:Mission Focus]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Anabaptistwiki:Help_Page&diff=13531Anabaptistwiki:Help Page2015-01-29T23:01:42Z<p>TJKeiderling: Blanked the page</p>
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<div>=== Assigning Categories ===<br />
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To insert a category designation into a page, all you need to do is write in the necessary category under the “edit” tab. Each category designation should be enclosed in square brackets with a colon in between the word “Category” (with a capital ‘C’) and the category you want to assign to that page. This can be done any number of times. For example, the page I’ve referenced below has three categories assigned to it. <br />
For the sake of uniformity, the category designation should be located at the bottom of the page, not the top. The top is for template designations. <br />
<br />
The finished page will look like this. Note the formatting of the category links. If you write in the designation at the bottom of the page, that is how it will come out. <br />
<br />
Creating new categories is easy. All you have to do is write the category name you want at the bottom of the page, in the same way that you would write the name of an existing category. For example, in the pictures you’ll see below I assigned the category “Geographical Regions” to the “Brazil” page. I did this by writing “[[Category:Geographical Regions]]” at the bottom of the page.<br />
<br />
At first, the category designation will appear red under the “Read” tab, because you haven’t written anything on the actual category page. See below:<br />
<br />
I assigned that category to a page about the use of the word “vapor” in the book of Ecclesiastes. To add text to the category page and make it blue instead of red, I click on the red text. It brings up the new category page. Then, I write in a sentence or two – or more – about that category. <br />
<br />
When I’m done, I click “save” just as I would for any other page. It ends up like this, with the text that I have written appearing below the title line:<br />
<br />
I can view my category page in the complete list of categories by clicking on the word “Category” under the “Read” tab. Category pages will still appear if they are red, but the website seems to want to make a distinction between pages that have text and pages that don’t, so it assigns them a different color.<br />
<br />
The page linked with the word “Category” gives a complete listing of all the categories on the website. I can find mine now on the list. It reflects that only one page has been assigned that category. <br />
[This page would be the place to find pre-existing categories for new articles.]<br />
<br />
It is important to note that this main “Category” page cannot be edited like other pages. It is edited by going through the process of adding another category, as I have described.</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Contribute&diff=13529Contribute2015-01-29T22:57:58Z<p>TJKeiderling: /* How To Contribute */</p>
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<div>{{Languages}}<br />
<br />
==How To Contribute==<br />
Contributions can be made to the wiki in one of two ways:<br />
* Adding a [[Anabaptistwiki:Sources|source]]<br />
* Adding a [[Anabaptistwiki:Stories|story]]<br />
<br />
Learn how to [[Anabaptistwiki:Sources#Adding_a_Source|add a source]]. <br /><br />
Learn how to [[Anabaptistwiki:Stories#How_Do_I_Contribute_Stories.3F|add a story]].<br />
Other help pages at [[Anabaptistwiki:Help Page|the Anabaptist Wiki Help page]].</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Category:Old_Testament_Commentary&diff=13528Category:Old Testament Commentary2015-01-28T23:32:39Z<p>TJKeiderling: Created page with "This category contains pages and articles that give commentary on all aspects of the Old Testament."</p>
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<div>This category contains pages and articles that give commentary on all aspects of the Old Testament.</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Vapor_(Hebel)_in_Ecclesiastes&diff=13527Vapor (Hebel) in Ecclesiastes2015-01-28T23:27:05Z<p>TJKeiderling: </p>
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<div>[[file:ADB_logo_yellow.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]'''<br />
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[[file:ecclesiastes.jpg|frame|right|180px|link=http://store.mpn.net/productdetails.cfm?PC=1430|[http://store.mpn.net/productdetails.cfm?PC=1430''Ecclesiastes'', by Douglas B. Miller (Believers Church Bible Commentary)]'']]<br />
== Overview ==<br />
The term ''hebel'' is extremely important for interpreting the book of Ecclesiastes. ''Hebel'' occurs thirty-eight times in the book and literally means “vapor”: a quantity of visible matter, such as gaseous water, diffused through or suspended in the air (Miller 2002: 60–61). Qohelet’s use of the term is particularly notable in the book’s opening and concluding phrases, which state that “all is vapor” (1:2; 12:8). Throughout the book, Qohelet frequently adds, “This indeed was vapor,” or “All is vapor and a chasing after wind.” These characteristics and the use of ''hebel'' in summary statements throughout the book suggest that the proclamation in 1:2 is a thesis that the author intends to argue (Fox: 163). (There are two textual difficulties: some would remove the phrase containing the second occurrence of ''hebel'' in 9:9, and some would emend the text at 9:2 from ''hkl'' [''hakol''] to ''hbl'' [''hebel'']. The number of occurrences in the book could therefore be thirty-seven, thirty-eight, or thirty-nine. Interestingly, the numerical equivalent of the term is thirty-seven.)<br />
<br />
The material meaning of the term ''hebel'' is found almost exclusively in texts after the biblical period, such as the Talmud. In these writings ''hebel'' designates heat/steam (''b. Gittin'' 69b), breath (''b. Šabbat'' 41a), vapor within a living being (''b. Bekorot'' 7a–b), vaporous perspiration (''b. Yebamot'' 80b), and noxious vapor (''b. Baba Qamma'' 50b; Miller 2002: 53–61, 188–89). Some have questioned the legitimacy of consulting these late sources for help in determining the word’s meaning in Ecclesiastes. However, all available evidence supports the likelihood that vapor was the material meaning of ''hebel'' during the biblical period as well as later. Although ''hebel'' is used metaphorically throughout the OT, two biblical passages, Psalm 62:9 and Isaiah 57:13, each present a miniature parable in which vapor fits the contextual use of ''hebel''. Evidence in languages related to Hebrew is consistent with these findings (Seybold), and ancient versions of the OT also employ words meaning mist or vapor (when they concern the material rather than metaphorical or abstract meanings) in their translations of the Hebrew.<br />
<br />
''Hebel'' was used with a variety of metaphorical meanings in the Bible and elsewhere. Examples in the Bible (other than Ecclesiastes) include futile, unreliable, misrepresenting, deficient, brief, and swift. Examples outside of the Bible include unreliable, immoral, uncomprehending, and transient. Examples within Ecclesiastes include futile, frail, deficient, mystery, brief, temporary, disgusting. In addition to the above, ''hebel'' is sometimes used as a “stock metaphor” to refer to false deities and pagan nations. A stock metaphor is the use of an image that becomes standardized or “dead,” such as “red tape.” In the case of ''hebel'', even here there are occasional hints of emphasis connected to the material sense of vapor (Miller 2002: 89–90; for nonmetaphorical uses, see 187–89). Although readers of Ecclesiastes through the centuries have recognized that Qohelet is not using ''hebel'' to mean material vapor, they have disagreed on whether or not he uses it as a true or ''live'' metaphor.<br />
<br />
== Four Theories of ''Hebel'' in Ecclesiastes ==<br />
There are four theories concerning ''hebel'' in Ecclesiastes: single abstract meaning, multiple meanings, single metaphor, and ''vapor'' as symbol. The commentary employs the fourth, which is described below and summarized in the Introduction (“Theme of the Book”).<br />
<br />
==== 1. Single Abstract Meaning ====<br />
Some have proposed a single, abstract meaning for vapor by which to do justice to its diverse applications in Ecclesiastes. Thus a single term, often a noun and its adjectival complement, is chosen to represent a meaning that applies to ''hebel'' in every one of its occurrences. “Abstract” terms are extremely broad and inclusive, such as ''wealth'', which embraces a wide variety of valuable material items from money, to land, to investments of all sorts. Examples of this approach in Ecclesiastes include ''vanity/vain'', ''emptiness/empty'', ''futility/futile'', and ''absurdity/absurd'', in addition to ''meaningless'', ''incomprehensible, zero, irony, mystery'', and ''enigma''. Several major English Bible translations take this approach (e.g., KJV, NKJV, NRSV). The insight of this approach is that, whatever the variety of contexts in which vapor is used throughout the book, there must be a consistency of meaning between its use there and the framing statements in 1:2 and 12:8 that “all is vapor.”<br />
<br />
One weakness of this position is the high level of abstraction necessary to embrace all the contexts in which ''vapor'' is used in the book. As the examples mentioned above illustrate, quite a number of abstract terms have been argued, and it is difficult to adjudicate the superiority of one proposed term over another. It would appear that, by this procedure, other translations for ''hebel'' might also be plausible, such as “bizarre,” “frustration,” or “interesting.” All that is required is a word with a broad enough meaning to cover all the contexts in the book.<br />
<br />
A second difficulty is the disregard for ''hebel''’s known uses outside Ecclesiastes. A special and often unprecedented meaning is proposed for the term. If Qohelet did employ vapor in a novel way, we would expect him to provide assistance for his readers. Yet advocates of this position do not substantiate how he helps his audience move from known uses of vapor to the more unusual employments of it that they propose.<br />
<br />
Third, without exception the suggested abstract terms are cast in a negative direction. This is necessary because much of what Qohelet evaluates as vapor warrants such negativity. But it then becomes unclear how someone as disparaging of life as Qohelet is supposed to be can nevertheless repeatedly commend enjoyment and guide his readers to genuine wisdom. For throughout the book, Qohelet urges his readers to be content, to cooperate with others, to enjoy their food, their work, their spouse, and to accept these as gifts of God. How then can we understand him to insist that ''all'' is emptiness or zero?<br />
<br />
Finally, no proposal to date has been completely successful in its attempt to translate vapor by one abstract concept. Every term or phrase offered for vapor in all of its contexts fails in one or more of them. For example, it seems forced to say in 6:4 that a stillborn child “comes into ''absurdity'' [vapor] and goes into darkness” (Fox: 241). The context suggests that mystery is indicated here. Likewise, it seems unfitting in 11:10 to describe the time of youth as ''meaningless'' (T/NIV) since Qohelet is actually commending youth. The sense of urgency there requires that vapor means something akin to brevity (cf. also 6:12). In fact, Fox—who urges that ''hebel'' means “absurd” throughout—translates here, “for youth and juvenescence are ''fleeting''” (Fox: 316, emphasis added; see 318–19).<br />
<br />
Those who acknowledge this difficulty often propose that Qohelet largely makes a distinctive use of ''hebel''—such as to mean vanity—but occasionally relapses into conventional uses of the term. This resolves the tension between the thematic statement of 1:2 and the diversity of vapor contexts by positing that Qohelet is inconsistent in his use of ''vapor''. A multiplicity of meanings suggests a second approach to this issue.<br />
<br />
==== 2. Multiple Meanings ==== <br />
The diversity of contexts in which Qohelet uses the term ''vapor'' has motivated some toward translations employing multiple terms. Typically, a word such as vanity or futility is used to translate the majority of occurrences, and then other words are employed for the remainder (e.g., NASB, NAB, JB, GNB), some of which are metaphors. This position reflects the insight that there is complexity in Qohelet’s use of the term.<br />
<br />
However, the theory fails to account for Qohelet’s framing statements that “all is vapor” (1:2; 12:8). If a shopkeeper were to announce that “all is on sale,” then point to items throughout the store and say, “this is on sale,” “that is on sale,” “this too is on sale,” and finally conclude by repeating “all is on sale,” we would expect that what was said of any one item was true for all. Qohelet appears to be saying one thing when he pronounces that all is vapor, and yet the multiple-meanings approach interprets him as also saying certain other things by use of the same term. If vapor sometimes means “fleeting,” while at other times means “nothing,” “frustration,” and “illusory” (so NJPS), what is meant by “''All'' is vapor”?<br />
<br />
Those who would espouse this approach, then, must content themselves with the book’s inconsistent use of vapor, and particularly with the problem of the framing thesis statements (1:2; 12:8). Such inconsistency in an author is certainly possible, but it raises questions about the quality of Qohelet’s communication and the coherence of his thought.<br />
<br />
==== 3. Single Metaphorical Meaning ==== <br />
The third approach emphasizes the metaphoric nature of ''vapor''. Its insight is the recognition that vapor serves as a live metaphor in the book: thus clues are both needed and provided in context to understand its meaning. This is similar to the single, abstract meaning approach in that it construes vapor as having one meaning in all of its uses. It differs by insisting that this meaning is metaphoric. Two scholars have argued that vapor has a metaphoric meaning of “transience” (Farmer; Fredericks).<br />
<br />
However, this meaning for the term will not work in every passage. It does not appear to be appropriate when used of verbosity (5:7; 6:11), an irrational obsession with work (4:7–8), or the laughter of fools (7:6), among others. In addition, Qohelet calls certain things vapor that would be much less of a problem if they ''were'' fleeting, such as the confiscation of one’s wealth by a stranger (6:1–6, also called a “bad sickness”), or the turning over of one’s wealth to one who never worked for it (2:18–23). Fredericks correctly notes that in such passages ''vapor'' does not simply indicate meaninglessness, a much too casual attribution for the magnitude that Qohelet gives these problems. However, it is not adequate for Fredericks to relate such texts to the theme of transience by describing them as matters “that at times only transience can remedy,” as if the fleeting nature of life was somehow the solution as well as the problem for Qohelet (Fredericks: 31). Fredericks’ acknowledgment that, in at least some instances (5:7; 6:4, 11), ''vapor'' may mean ''futile'' in Ecclesiastes makes his proposal, in effect, a type of the multiple-meanings approach.<br />
<br />
Another commentator has identified “ephemeral” as vapor’s metaphorical meaning (Seow): “Something that is vapor cannot be grasped or controlled. It may refer to something that one encounters or experiences for only a moment, but it cannot be grasped—neither physically nor intellectually” (Seow: 47). In particular, Seow uses the term “ephemeral” to embrace both those contexts where Qohelet talks about matters that are transient and those that discuss what is insubstantial in various ways. By including the intellectual realm, he extends the metaphor to include things that are an enigma. By this reckoning, many ''vapor'' passages concern what is intellectually ephemeral.<br />
<br />
Qohelet does employ ''hebel'' on the issue of wisdom or to suggest mystery (2:12–17; 4:16; 6:4, 9, 10–12; 8:10–15; and 9:1–2 [if emended]). However, in the book’s second half—where the primary focus is on the limits of human understanding—vapor is most often directed at other matters, such as the transience of youth in 11:10. Where Qohelet does discuss life’s mysteries, it is frequently with terms other than vapor, as in 1:16–18; 3:11; 5:8; 7:13–14, 23–29; 8:1–7, 16–17; 9:11–12; 10:14–15; and 11:1–6. In particular, the concept of ephemerality for ''hebel'' seems inadequate to explain the texts in which Qohelet expresses frustration at injustice, as in 2:15, 17; 8:10–14.<br />
<br />
==== 4. Vapor as Symbol ====<br />
This writer has concluded that the author of Ecclesiastes adopted ''vapor'' (''hebel'') as a tensive symbol by which to represent the entirety of human experience (Miller 1998; 2002). Such a symbol is an image that holds together a set of meanings that can neither be exhausted nor adequately expressed by any single meaning. Eugene Peterson’s The Message, which translates ''hebel'' fairly consistently as smoke throughout Ecclesiastes, is the English translation that comes closest to helping the reader explore the possibility of vapor as symbol.<br />
<br />
The symbol thesis has three distinctives: (1) it claims that ''vapor'' in Ecclesiastes is used as a “live” metaphor (clues to its meanings are needed and provided), yet with more than one meaning, (2) it claims furthermore that vapor also becomes a literary symbol in the book, incorporating the individual (metaphorical) meanings of the term as used throughout the book, and (3) while “insubstantiality” and “transience” are generally accepted metaphorical meanings for vapor, this proposal claims there is a third, “foulness,” developed by Qohelet.<br />
<br />
Other adherents of the Realist approach to Ecclesiastes have acknowledged Qohelet’s diverse usage of the term ''vapor'' and made various attempts to reconcile these with the programmatic statements of Ecclesiastes 1:2 and 12:8, “All is vapor.” The symbol approach shows how Qohelet is able to employ ''vapor'' with different meanings to declare that, like vapor, some things are transient, other things are insubstantial, and still other matters are foul (or evil). He can then hold forth ''vapor'' at both the beginning and the end of his treatise as a figure representing the totality of human existence and experience: all is ''hebel'', all is ''vapor''. In one image the term ''vapor'' symbolizes, summarizes, and embraces the complexity of human experience. Not everything is vapor in the same way, yet all is vapor in one way or another, and sometimes in more than one way.<br />
<br />
Many proposals for the meaning of vapor in Ecclesiastes are plausible, yet each has its own difficulties (as above). The symbol approach proposes a method for interpreting metaphor and symbol and follows it consistently, citing specific evidence in the text to determine, for each use of ''hebel'', the role that vapor plays in that specific context. In the process, the difficulties of the other positions are minimized or eliminated, and the insights of each are retained: there is a rationale for the relationship between the framing statements (1:2; 12:8) and other uses of vapor in the book; there is a spectrum of diverse uses of the term; and vapor is used as a metaphor that requires alertness to clues to its meaning in context.<br />
<br />
Qohelet has taken three characteristics or connotations of vapor—insubstantiality, transience, and foulness—and developed metaphors for each. In each context, the intersection of the attribute with the topic determines the specific nuance. For example, the insubstantiality of ''toil'' could be translated as “futility” or “vanity,” while the insubstantiality of ''human beings'' could be translated as “frailty.” Over the course of the book, Qohelet constructs these three metaphorical meanings of vapor into a single symbol embodying all three.<br />
<br />
There is no certain evidence for the metaphorical use of foulness outside of Ecclesiastes, though we should note its use as stock metaphor to represent pagan nations and false deities (see above). In this case, Qohelet may have creatively employed the material use of poison vapor (for which there ''is'' significant evidence; Miller 2002: 189) to develop a new metaphor. Regardless, a consistent application of the method used in this commentary to discern metaphorical meaning supports foulness as a key association with ''hebel'', upon which Qohelet drew.<br />
<br />
The symbol thesis demonstrates how (1) Qohelet is consistent in his use of vapor and in his construction of the book overall; he is not haphazard or sloppy in his use of language; (2) he is artful and creative in his construction of vapor as a literary symbol, yet he draws upon known uses of the term elsewhere; he is able to build on what his readers already understand about the term; (3) Qohelet is not declaring all of life to be meaningless or absurd; he uses ''vapor'' to describe a life full of perplexities, tensions, difficulties; in this context, he offers help for living with both the good and bad aspects of life.<br />
<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
== Bibliography ==<br />
<br />
*Farmer, Kathleen A. ''Who Knows What Is Good? A Commentary on the Books of Proverbs and Ecclesiastes''. International Theological Commentary: Grand Rapids, MI: Eerdmans, 1991.<br />
*Fox, Michael V. ''A Time to Tear Down and a Time to Build Up: A Rereading of Ecclesiastes''. Grand Rapids: Eerdmans, 1999.<br />
*Fredericks, Daniel C. ''Coping with Transience: Ecclesiastes on Brevity in Life''. The Biblical Seminar 18; Sheffield: JSOT Press, 1993.<br />
*Miller, Douglas B. “Qohelet’s Symbolic Use of הבל.” ''Journal of Biblical Literature'' 117/3 (1998): 437–454.<br />
*______. ''Symbol and Rhetoric in Ecclesiastes: The Place of'' Hebel ''in Qohelet’s Work''. Academia Biblica 2. Atlanta: Society of Biblical Literature, 2002.<br />
*Seow, Choon-Leong. ''Ecclesiastes''. Anchor Bible 18C. New York: Doubleday, 1997.<br />
*Seybold, Klaus. “הבל.” In ''Theological Dictionary of the Old Testament'', edited by G. J. Botterweck and H. Ringgren, 3:313–320. Grand Rapids: Eerdmans, 1978.<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Douglas B. Miller]]''''' <br />
|}<br />
<br />
[[Category:Old Testament Commentary]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Category:Geographical_Regions&diff=13526Category:Geographical Regions2015-01-28T23:20:40Z<p>TJKeiderling: Created page with "This category includes pages or articles that deal with geographical regions of the world."</p>
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<div>This category includes pages or articles that deal with geographical regions of the world.</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Brazil&diff=13525Brazil2015-01-28T23:19:53Z<p>TJKeiderling: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title = Brazil<br />
|image = Image:Br-map.gif<br />
|imagewidth = 300<br />
|caption = Brazil: World Factbook, 2009<ref name="cia">"Brazil," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/br.html (accessed 6 August 2009).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 8,514,877 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 198,739,269 (July 2009)<br />
|Row 3 title = Languages<br />
|Row 3 info = Portuguese (official and most widely spoken language)<br />
|Row 4 title = Religions<br />
|Row 4 info = Roman Catholic (nominal) 73.6%, Protestant 15.4%, Spiritualist 1.3%, Bantu/voodoo 0.3%, other 1.8%, unspecified 0.2%, none 7.4% (2000 census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 53.7%, mulatto (mixed white and black) 38.5%, black 6.2%, other (includes Japanese, Arab, Amerindian) 0.9%, unspecified 0.7% (2000 census)<ref name="cia" /><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 4 (2006)<br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 9,856 (2006)<br />
}}<br />
<br />
'''Brazil''' is a country in [[Caribbean, Central and South America|South America]] with a population of 198,739,269 (July 2009 estimate).<ref name="cia" /> In 2006 there were four organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 9,856.<ref>"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 5 August 2009).</ref><br />
<br />
Click the following link to learn more about other Anabaptist-related groups in the [[Caribbean, Central and South America]].<br />
<br />
{{StoriesBlock<br />
|PageName=Brazil<br />
}}<br />
<br />
==Anabaptist-Related Groups==<br />
In 2006 there were three Anabaptist-related groups officially associated with [[Mennonite World Conference|MWC]] in Brazil:<br />
<br />
* [[Associação das Igrejas Menonitas do Brasil]]<br />
* [[Aliança Evangélica Menonita, Brazil|Aliança Evangélica Menonita]]<br />
* [[Convenção Brasileira das Igrejas Evangélicas Irmãos Menonitas, Brazil|Convenção Brasileira das Igrejas Evangélicas Irmãos Menonitas]]<br />
* [[Igreja de Deus em Cristo - Menonita, Brazil|Igreja de Deus em Cristo - Menonita]]<br />
<br />
==Annotated Bibliography==<br />
<br />
==External Links==<br />
[http://www.gameo.org/encyclopedia/contents/B7408.html Brazil] ''on Global Anabaptist Mennonite Encyclopedia Online''.<br />
<br />
==Citations==<br />
<references/><br />
<br />
[[Category:Caribbean, Central and South America]]<br />
[[Category:Geographical Regions]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Category:Geographical_regions&diff=13524Category:Geographical regions2015-01-28T23:19:14Z<p>TJKeiderling: Created page with "This category includes pages and articles that deal with geographical regions of the world."</p>
<hr />
<div>This category includes pages and articles that deal with geographical regions of the world.</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Brazil&diff=13523Brazil2015-01-28T23:18:11Z<p>TJKeiderling: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title = Brazil<br />
|image = Image:Br-map.gif<br />
|imagewidth = 300<br />
|caption = Brazil: World Factbook, 2009<ref name="cia">"Brazil," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/br.html (accessed 6 August 2009).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 8,514,877 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 198,739,269 (July 2009)<br />
|Row 3 title = Languages<br />
|Row 3 info = Portuguese (official and most widely spoken language)<br />
|Row 4 title = Religions<br />
|Row 4 info = Roman Catholic (nominal) 73.6%, Protestant 15.4%, Spiritualist 1.3%, Bantu/voodoo 0.3%, other 1.8%, unspecified 0.2%, none 7.4% (2000 census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 53.7%, mulatto (mixed white and black) 38.5%, black 6.2%, other (includes Japanese, Arab, Amerindian) 0.9%, unspecified 0.7% (2000 census)<ref name="cia" /><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 4 (2006)<br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 9,856 (2006)<br />
}}<br />
<br />
'''Brazil''' is a country in [[Caribbean, Central and South America|South America]] with a population of 198,739,269 (July 2009 estimate).<ref name="cia" /> In 2006 there were four organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 9,856.<ref>"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 5 August 2009).</ref><br />
<br />
Click the following link to learn more about other Anabaptist-related groups in the [[Caribbean, Central and South America]].<br />
<br />
{{StoriesBlock<br />
|PageName=Brazil<br />
}}<br />
<br />
==Anabaptist-Related Groups==<br />
In 2006 there were three Anabaptist-related groups officially associated with [[Mennonite World Conference|MWC]] in Brazil:<br />
<br />
* [[Associação das Igrejas Menonitas do Brasil]]<br />
* [[Aliança Evangélica Menonita, Brazil|Aliança Evangélica Menonita]]<br />
* [[Convenção Brasileira das Igrejas Evangélicas Irmãos Menonitas, Brazil|Convenção Brasileira das Igrejas Evangélicas Irmãos Menonitas]]<br />
* [[Igreja de Deus em Cristo - Menonita, Brazil|Igreja de Deus em Cristo - Menonita]]<br />
<br />
==Annotated Bibliography==<br />
<br />
==External Links==<br />
[http://www.gameo.org/encyclopedia/contents/B7408.html Brazil] ''on Global Anabaptist Mennonite Encyclopedia Online''.<br />
<br />
==Citations==<br />
<references/><br />
<br />
[[Category:Caribbean, Central and South America]]<br />
[[Category:Geographical regions]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Johann_Kornelius_Martens&diff=13518Johann Kornelius Martens2015-01-06T16:41:13Z<p>TJKeiderling: </p>
<hr />
<div><br />
Martens, Johann Kornelius<br />
geb. 7.6.1875 in Einlage (Ukraine), erschossen 1938 (?); verheiratet ca. 1897 in erster Ehe mit Katharina (geb. Janzen), gest. 1921, 14 Kinder (6 als Kleinkinder gest.); heiratete 1922 Maria (geb. Janzen, verwitwete Kornelius Peters), die 4 Stiefkinder in die Ehe brachte.<br />
<br />
ca. 1890-96 Studium an der Chortitzer Zentralschule und den zweijährigen pädagogischen Kursus daselbst; ca. 1896-1910 Dorfschullehrer in Michaelsburg (Kolonie Fürstenland), später im Donbas und zuletzt in Einlage; 1917-1930 Prediger, ab 1924 Ältester der Kronsweider Gemeinde. <br />
<br />
Etwa 1910 musste Johann Martens den schlecht bezahlten Lehrerberuf aufgeben und die elterliche Wirtschaft übernehmen um seine immer größer werdende Familie zu unterstützen. Im Jahre 1917 wurde er als Prediger der Kronsweider Gemeinde gewählt. 1924, nach Auswanderung des Ältesten Johann P. Klassen nach Kanada, wurde Johann Martens als Ältester der Kronsweider Gemeinde gewählt. 1925 beteiligte er sich als Delegat an der Mennonitischen Bundeskonferenz in Moskau, die so genannte „Zweite Märtyrersynode der Taufgesinnten.“ Von den insgesamt 86 Teilnehmern wurden die meisten in den Jahren 1929-41 verhaftet und verbannt oder erschossen, nur 18 gelang es nach Kanada oder der USA auszuwandern.<br />
Alle Prediger mussten sich als „Kultusdiener“ registrieren lassen und verloren dadurch das Stimmrecht. Damit war ihnen auch jede Möglichkeit genommen, irgendeine Arbeitsstelle zu finden. Im Jahre 1928 begann ein immer stärker werdender Druck auf das religiöse Leben. Wie auf anderen Stellen wurden die Kirchen- und Predigersteuer immer höher geschraubt. Der Zweck war die Prediger so wie die Gemeinde als ganze die Lebensmöglichkeit zu nehmen. Solange er imstande war diese Zahlungen zu machen, hat er es treulich getan, bis man ihn eines Tages mit einer solch großen Summe belastete, die er nicht mehr aufbringen konnte. Er fand es zwecklos, diese Summe aufzutreiben, da man ihn doch so oder anders verbannen würde. Da hat sich doch die Gemeinde dafür eingesetzt und diese Summe bezahlt. Es war aber trotzdem alles vergebens. Kurz darauf, noch im Jahre 1929 trieb man die Familie von Haus und Hof. Sie durften aber vorläufig noch im Dorf bleiben.<br />
Am 5. März 1930 hat man der Familie Martens endlich völlig enteignet, auf ein Lastauto geladen und nach Kronsweide gebracht, wo sie einstweilig bei ihren Verwandten Abram Pätkaus wohnten. Auf einer Sitzung des Präsidiums des Einlager Dorfrats am 8. März 1930 wurde Martens Aussiedlung damit begründet, dass er ein stimmloser Kulak mit anti-sowjetischen Ansichten sei (GAZO Fond 235, op. 5, d. 75). Nach etwa 8 Monaten wurde die Familie nach Neuenburg umgesiedelt. Außerhalb des Dorfes wurden ihnen 5 ha vom schlechtesten Land zugeteilt (GAZO Fond 235, op. 3, d.48, p.7v, 12v), wo sie im Frühling Gemüse und Kartoffel ansetzten. Doch es war ihnen nicht gewährt ihren Garten zu ernten.<br />
In der Nacht vom 27. auf den 28. Juni 1931 wurden die Eltern, mit den zwei jüngsten Kindern, zusammen mit noch etwa 2000 Seelen in Frachtwaggons verladen und nach dem Ural verbannt. Bei der Abfahrt erklang aus den Waggons das Lied „Befiehl du deine Wege.“ Nach 10-tägiger Fahrt kamen sie im Ural Gebiet bei der Stadt Bogoslow, unweit von Swerdlowsk, an. Da haben sie schwer in den großen Urwäldern ihr Leben gefristet. Der Tochter Lydia gelang es nach 8 Monaten zu fliehen. Durch die Bemühungen der Söhne durften Ältester Martens und seine Frau nach 4 schweren Jahren noch vor Ostern 1935 nach Einlage zurückkehren, hatten aber kein Zuhause mehr. Sie waren beide alt und kränklich. <br />
Im Sommer 1935 wurde Johann Martens, zusammen mit seinem Sohn Abram Martens, sein Stiefsohn Kornelius Peters und 8 weitere Männer verhaftet und im Herbst nach §58 als politischer Verbrecher auf 8 Jahre Straflager gerichtet. Die Vollstreckung des Urteils für Johann Martens und dessen Sohn Abram muss aus unbekannten Gründen aufgeschoben sein, denn Johann und Abram Martens wurden damals nicht verbannt.<br />
Doch im Juni-Juli 1938 wurde Johann Martens, seine Söhne Abram and Peter, und sein Schwiegersohn Isaak Thiessen abermals von der NKWD verhaftet. Eine Zeitlang waren sie im Gefängnis in Saporoschje; dann wurde der Familie gesagt sie seien nach dem fernen Norden verschickt. Abram Martens und Isaak Thiessen wurden aber beide im Oktober in Saporoschje erschossen. Vater Johann Martens und Sohn Peter wurden höchstwahrscheinlich auch erschossen, denn dieses schreckliche Schicksal traf damals mehr wie 80% der deutschen die in den Jahren 1937-38 im Saporoschje Gebiet verhaftet wurden. Seitdem fehlt von beiden jede Nachricht.<br />
<br />
Literatur: A. TÖWS: Märtyrer, S. 97-99. <br />
<br />
DYCK, Lydia (geb. Martens): Interview am 5 September 2004 in Winnipeg, Kanada.<br />
EPP, Johann: Freuden und Leiden der Familie Olga Wiebe und Johann Epp, Espelkamp: Selbstverlag, 1983, S.59.<br />
GAZO (Gosudarstvenii Arkhiv Zaporozhskii Oblast’): fond R-235, opis 3, delo 48, S. 7v, 12v; <br />
fond R-235, opis 5, delo 75.<br />
KLASSEN, Isaak P.: Die Geschichte der Kronsweider Gemeinde, Unveröffentlichtes Manuskript, Juni 1984, Mennonite Heritage Centre Archives (Winnipeg), Vol. 4224, File 4. <br />
LETKEMANN, Peter: A Book of Remembrance – Mennonite Victims of the Second Revolution,<br />
1929-1941. (in Vorbereitung)<br />
REMPEL, Hans: Er führet mich – Lebenserinnerungen, Unveröffentlichtes Manuskript. <br />
TÖWS, Aron A.: Mennonitische Märtyrer der jüngsten Vergangenheit und der Gegenwart. Winnipeg: Selbstverlag, 1949, S. 97-99. <br />
WINTER, Henry H.: Ein Hirte der Bedrängten. Wheatley, Ontario, Selbstverlag, 1988, S.13-18.<br />
<br />
Submitted by Peter Letkemann</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Johann_Kornelius_Martens&diff=13517Johann Kornelius Martens2015-01-06T16:39:55Z<p>TJKeiderling: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
Martens, Johann Kornelius<br />
geb. 7.6.1875 in Einlage (Ukraine), erschossen 1938 (?); verheiratet ca. 1897 in erster Ehe mit Katharina (geb. Janzen), gest. 1921, 14 Kinder (6 als Kleinkinder gest.); heiratete 1922 Maria (geb. Janzen, verwitwete Kornelius Peters), die 4 Stiefkinder in die Ehe brachte.<br />
<br />
ca. 1890-96 Studium an der Chortitzer Zentralschule und den zweijährigen pädagogischen Kursus daselbst; ca. 1896-1910 Dorfschullehrer in Michaelsburg (Kolonie Fürstenland), später im Donbas und zuletzt in Einlage; 1917-1930 Prediger, ab 1924 Ältester der Kronsweider Gemeinde. <br />
<br />
Etwa 1910 musste Johann Martens den schlecht bezahlten Lehrerberuf aufgeben und die elterliche Wirtschaft übernehmen um seine immer größer werdende Familie zu unterstützen. Im Jahre 1917 wurde er als Prediger der Kronsweider Gemeinde gewählt. 1924, nach Auswanderung des Ältesten Johann P. Klassen nach Kanada, wurde Johann Martens als Ältester der Kronsweider Gemeinde gewählt. 1925 beteiligte er sich als Delegat an der Mennonitischen Bundeskonferenz in Moskau, die so genannte „Zweite Märtyrersynode der Taufgesinnten.“ Von den insgesamt 86 Teilnehmern wurden die meisten in den Jahren 1929-41 verhaftet und verbannt oder erschossen, nur 18 gelang es nach Kanada oder der USA auszuwandern.<br />
Alle Prediger mussten sich als „Kultusdiener“ registrieren lassen und verloren dadurch das Stimmrecht. Damit war ihnen auch jede Möglichkeit genommen, irgendeine Arbeitsstelle zu finden. Im Jahre 1928 begann ein immer stärker werdender Druck auf das religiöse Leben. Wie auf anderen Stellen wurden die Kirchen- und Predigersteuer immer höher geschraubt. Der Zweck war die Prediger so wie die Gemeinde als ganze die Lebensmöglichkeit zu nehmen. Solange er imstande war diese Zahlungen zu machen, hat er es treulich getan, bis man ihn eines Tages mit einer solch großen Summe belastete, die er nicht mehr aufbringen konnte. Er fand es zwecklos, diese Summe aufzutreiben, da man ihn doch so oder anders verbannen würde. Da hat sich doch die Gemeinde dafür eingesetzt und diese Summe bezahlt. Es war aber trotzdem alles vergebens. Kurz darauf, noch im Jahre 1929 trieb man die Familie von Haus und Hof. Sie durften aber vorläufig noch im Dorf bleiben.<br />
Am 5. März 1930 hat man der Familie Martens endlich völlig enteignet, auf ein Lastauto geladen und nach Kronsweide gebracht, wo sie einstweilig bei ihren Verwandten Abram Pätkaus wohnten. Auf einer Sitzung des Präsidiums des Einlager Dorfrats am 8. März 1930 wurde Martens Aussiedlung damit begründet, dass er ein stimmloser Kulak mit anti-sowjetischen Ansichten sei (GAZO Fond 235, op. 5, d. 75). Nach etwa 8 Monaten wurde die Familie nach Neuenburg umgesiedelt. Außerhalb des Dorfes wurden ihnen 5 ha vom schlechtesten Land zugeteilt (GAZO Fond 235, op. 3, d.48, p.7v, 12v), wo sie im Frühling Gemüse und Kartoffel ansetzten. Doch es war ihnen nicht gewährt ihren Garten zu ernten.<br />
In der Nacht vom 27. auf den 28. Juni 1931 wurden die Eltern, mit den zwei jüngsten Kindern, zusammen mit noch etwa 2000 Seelen in Frachtwaggons verladen und nach dem Ural verbannt. Bei der Abfahrt erklang aus den Waggons das Lied „Befiehl du deine Wege.“ Nach 10-tägiger Fahrt kamen sie im Ural Gebiet bei der Stadt Bogoslow, unweit von Swerdlowsk, an. Da haben sie schwer in den großen Urwäldern ihr Leben gefristet. Der Tochter Lydia gelang es nach 8 Monaten zu fliehen. Durch die Bemühungen der Söhne durften Ältester Martens und seine Frau nach 4 schweren Jahren noch vor Ostern 1935 nach Einlage zurückkehren, hatten aber kein Zuhause mehr. Sie waren beide alt und kränklich. <br />
Im Sommer 1935 wurde Johann Martens, zusammen mit seinem Sohn Abram Martens, sein Stiefsohn Kornelius Peters und 8 weitere Männer verhaftet und im Herbst nach §58 als politischer Verbrecher auf 8 Jahre Straflager gerichtet. Die Vollstreckung des Urteils für Johann Martens und dessen Sohn Abram muss aus unbekannten Gründen aufgeschoben sein, denn Johann und Abram Martens wurden damals nicht verbannt.<br />
Doch im Juni-Juli 1938 wurde Johann Martens, seine Söhne Abram and Peter, und sein Schwiegersohn Isaak Thiessen abermals von der NKWD verhaftet. Eine Zeitlang waren sie im Gefängnis in Saporoschje; dann wurde der Familie gesagt sie seien nach dem fernen Norden verschickt. Abram Martens und Isaak Thiessen wurden aber beide im Oktober in Saporoschje erschossen. Vater Johann Martens und Sohn Peter wurden höchstwahrscheinlich auch erschossen, denn dieses schreckliche Schicksal traf damals mehr wie 80% der deutschen die in den Jahren 1937-38 im Saporoschje Gebiet verhaftet wurden. Seitdem fehlt von beiden jede Nachricht.<br />
<br />
Literatur: A. TÖWS: Märtyrer, S. 97-99. <br />
<br />
DYCK, Lydia (geb. Martens): Interview am 5 September 2004 in Winnipeg, Kanada.<br />
EPP, Johann: Freuden und Leiden der Familie Olga Wiebe und Johann Epp, Espelkamp: Selbstverlag, 1983, S.59.<br />
GAZO (Gosudarstvenii Arkhiv Zaporozhskii Oblast’): fond R-235, opis 3, delo 48, S. 7v, 12v; <br />
fond R-235, opis 5, delo 75.<br />
KLASSEN, Isaak P.: Die Geschichte der Kronsweider Gemeinde, Unveröffentlichtes Manuskript, Juni 1984, Mennonite Heritage Centre Archives (Winnipeg), Vol. 4224, File 4. <br />
LETKEMANN, Peter: A Book of Remembrance – Mennonite Victims of the Second Revolution,<br />
1929-1941. (in Vorbereitung)<br />
REMPEL, Hans: Er führet mich – Lebenserinnerungen, Unveröffentlichtes Manuskript. <br />
TÖWS, Aron A.: Mennonitische Märtyrer der jüngsten Vergangenheit und der Gegenwart. Winnipeg: Selbstverlag, 1949, S. 97-99. <br />
WINTER, Henry H.: Ein Hirte der Bedrängten. Wheatley, Ontario, Selbstverlag, 1988, S.13-18.<br />
<br />
Submitted by Peter Letkemann</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=%22Llamados_a_trabajar_juntos_por_la_paz:_informe_del_di%C3%A1logo_internacional_entre_la_Iglesia_Cat%C3%B3lica_y_el_Congreso_Mundial_Menonita_1998-2003.%22_Congreso_Mundial_Menonita._2003.&diff=13489"Llamados a trabajar juntos por la paz: informe del diálogo internacional entre la Iglesia Católica y el Congreso Mundial Menonita 1998-2003." Congreso Mundial Menonita. 2003.2014-12-30T13:01:41Z<p>TJKeiderling: </p>
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<div>{{SourceTemplateEs<br />
|Citación= "Llamados a trabajar juntos por la paz: informe del diálogo internacional entre la Iglesia Católica y el Congreso Mundial Menonita 1998-2003." ''Congreso Mundial Menonita''. 2003. [http://www.mwc-cmm.org]<br />
|Sinopsis=<br />
|Enlace=[[Media:Report_CathoMenno_Final_SP_-_PDF.pdf|Llamados a trabajar juntos por la paz: informe del diälogo internacional entre la Iglesia Católica y el Congreso Mundial Menonita 1998-2003]]<br />
}}<br />
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[[Category:21st Century Sources]]<br />
[[Category:Artículos (en español)]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=%22Llamados_a_trabajar_juntos_por_la_paz:_informe_del_di%C3%A1logo_internacional_entre_la_Iglesia_Cat%C3%B3lica_y_el_Congreso_Mundial_Menonita_1998-2003.%22_Congreso_Mundial_Menonita._2003.&diff=13488"Llamados a trabajar juntos por la paz: informe del diálogo internacional entre la Iglesia Católica y el Congreso Mundial Menonita 1998-2003." Congreso Mundial Menonita. 2003.2014-12-30T12:59:12Z<p>TJKeiderling: </p>
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<div>{{SourceTemplateEs<br />
|Citación= "Llamados a trabajar juntos por la paz: informe del diálogo internacional entre la Iglesia Católica y el Congreso Mundial Menonita 1998-2003." ''Congreso Mundial Menonita''. 2003. [http://www.mcc-cmm.org]<br />
|Sinopsis=<br />
|Enlace=[[Media:Report_CathoMenno_Final_SP_-_PDF.pdf|Llamados a trabajar juntos por la paz: informe del diälogo internacional entre la Iglesia Católica y el Congreso Mundial Menonita 1998-2003]]<br />
}}<br />
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[[Category:21st Century Sources]]<br />
[[Category:Artículos (en español)]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Pregonero_18,_1963,_oct-nov&diff=13487El Pregonero 18, 1963, oct-nov2014-12-30T12:57:58Z<p>TJKeiderling: </p>
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<div>{{SourceTemplateEs<br />
|Citación =<br />
|Sinopsis =<br />
|Enlace = [[Media:ElPregonero_18_1963oct-nov.pdf|El Pregonero 18, 1963]]<br />
}}<br />
[[Category:Colombia Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=El_Pregonero_18,_1963,_oct-nov&diff=13486El Pregonero 18, 1963, oct-nov2014-12-30T12:57:16Z<p>TJKeiderling: </p>
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|Sinopsis =<br />
|Enlace = [[Media:ElPregonero_18_1963oct-nov.pdf|El Pregonero 18, 1963]]<br />
}}<br />
[[Category:Colombia Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Issue_No._39,_December_2008&diff=13485Issue No. 39, December 20082014-12-30T12:53:11Z<p>TJKeiderling: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{SourceTemplate<br />
|Citation = ''On the Road: Journal of the Anabaptist Association of Australia and New Zealand''. Issue No. 39, December 2008.<br />
|Synopsis = <br />
|Link = [[Media: Otr_39_december_2008.pdf|Issue No. 39, December 2008]]<br />
}}<br />
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[[Category:On the Road: Journal of the Anabaptist Association of Australia and New Zealand]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Template:SourceTemplateEs&diff=13484Template:SourceTemplateEs2014-12-27T16:25:17Z<p>TJKeiderling: </p>
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<div>'''Citación:''' {{{Citación}}}<br />
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'''Sinopsis:''' {{{Sinopsis}}}<br />
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'''Enlace a Fuente:''' {{{Enlace}}}</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=%22Construyendo_la_Paz_desde_la_Transformaci%C3%B3n_Comunitaria.%22_Justapaz._2008.&diff=13483"Construyendo la Paz desde la Transformación Comunitaria." Justapaz. 2008.2014-12-27T15:34:22Z<p>TJKeiderling: </p>
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<div>{{SourceTemplateEs<br />
|Citación= "Construyendo la Paz desde la Transformación Comunitaria." Justapaz. 2008. www.justapaz.org<br />
|Sinopsis= Presentación del proyecto "Construyendo la Paz desde la Transformación Comunitaria". Proyecto desarrollado por Justapaz y Secretariado Nacional de Pastoral Social.<br />
|Enlace=[[Media:Presentacion_proyecto_cptc.pdf|Construyendo la Paz desde la Transformación Comunitaria]]<br />
}}<br />
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[[Category:Caribbean, Central and South America Sources]]<br />
[[Category:Colombia Sources]]</div>TJKeiderlinghttp://anabaptistwiki.org/mediawiki/index.php?title=Template:SourceTemplateEs&diff=13482Template:SourceTemplateEs2014-12-27T15:33:28Z<p>TJKeiderling: </p>
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<div>'''Citación:''' {{{Citación}}}<br />
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'''Sinopsis:''' {{{Sinopsis}}}<br />
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'''Enlace a fuente:''' {{{Enlace}}}</div>TJKeiderling