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2024-03-28T19:08:36Z
User contributions
MediaWiki 1.35.2
https://anabaptistwiki.org/mediawiki/index.php?title=Bearing_Witness&diff=12295
Bearing Witness
2013-07-27T19:37:43Z
<p>199.8.232.55: </p>
<hr />
<div>This site is a gathering point for stories of costly discipleship in faithfulness to Christ ("bearing witness") being gathered as part of the "Bearing Witness: A New Martyrs Mirror for the 21st Century?" project sponsored by the [http://www.goshen.edu/institutes/anabaptism/ Institute for the Study of Global Anabaptism] at Goshen College. Please post additional stories or add new information, primary sources, bibliographical references to the stories already posted here. If you are unsure how about how to do this, feel free to experiment -- it's not as complicated as it looks! Or send the information to johndr@goshen.edu.<br />
<br />
====[[Anonymous]]====<br />
<br />
==Africa==<br />
====[[The Jesus Tribe: Grace Stories from Congo's Mennonites 1912-2012 (A Project of Africa Inter-Mennonite Mission)]]====<br />
====[[Emmanuel Wayindama]]====<br />
====[[Rudolphe Kasandji]]====<br />
====[[Merlin Grove]]====<br />
====[[Hassan Barnabas Dehgani-Tafte]]====<br />
====[[Artwel Mabhena]]====<br />
====[[Raphael Mthombeni]]====<br />
====[[Moses Massawala]]====<br />
====[[Kenneth Miller]]====<br />
<br />
==Asia (and Australia)==<br />
====[[Glen D. Lapp]]====<br />
====[[Sundar Singh]]====<br />
<br />
==Latin America==<br />
====[[Miguel Brun]]====<br />
====[[Hugo Donatti]]====<br />
====[[Salvador Alcántara]]====<br />
====[[Yolanda Cerón Delgado]]====<br />
====[[Kornelius Isaak]]====<br />
====[[Jose Chuquin]]====<br />
<br />
==Europe==<br />
====[[Bernhard Bergen]]====<br />
====[[Dirk Willems]]====<br />
====[[Johann Dyck]]====<br />
====[[Johann Kornelius Martens]]====<br />
====[[Jakob Aron Rempel]]====<br />
====[[Aron Peter Toews]]====<br />
====[[Alexander Heinrich Ediger]]====<br />
====[[Jakob Heinrich Paetkau]]====<br />
====[[Jakob Heinrich Siemens]]====<br />
====[[Eberhard Arnold]]====<br />
====[[Charles de Foucauld]]====<br />
====[[David Pätkau]]====<br />
====[[Suzanovo Martyrs]]====<br />
<br />
==North America==<br />
====[[Black Kettle, Cheyenne peace chief]]====<br />
====[[Clarence Jordan]]====<br />
====[[Hutterite Martyrs of 1918|'''Joseph Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''David Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Michael Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Jacob Wipf''']]====<br />
====[[John M. Klaassen]]====<br />
====[[Dan Terry]]====<br />
====[[Fannie Lou Hamer]]====<br />
====[[Daniel Gerber]]====<br />
====[[John Schrag]]====</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Bearing_Witness&diff=12294
Bearing Witness
2013-07-27T19:37:01Z
<p>199.8.232.55: </p>
<hr />
<div>This site is a gathering point for stories of costly discipleship in faithfulness to Christ ("bearing witness") being gathered as part of the "Bearing Witness: A New Martyrs Mirror for the 21st Century?" project sponsored by the [http://www.goshen.edu/institutes/anabaptism/ Institute for the Study of Global Anabaptism] at Goshen College. Please post additional stories or add new information, primary sources, bibliographical references to the stories already posted here. If you are unsure how about how to do this, feel free to experiment -- it's not as complicated as it looks! Or send the information to johndr@goshen.edu.<br />
<br />
====[[Anonymous]]====<br />
<br />
==Africa==<br />
====[[The Jesus Tribe: Grace Stories from Congo's Mennonites 1912-2012 (A Project of Africa Inter-Mennonite Mission)]]====<br />
====[[Emmanuel Wayindama]]====<br />
====[[Rudolphe Kasandji]]====<br />
====[[Merlin Grove]]====<br />
====[[Hassan Barnabas Dehgani-Tafte]]====<br />
====[[Artwel Mabhena]]====<br />
====[[Raphael Mthombeni]]====<br />
====[[Moses Massawala]]====<br />
====[[Kenneth Miller]]====<br />
<br />
==Asia (and Australia)==<br />
====[[Glen D. Lapp]]====<br />
====[[Sundar Singh]]====<br />
<br />
==Latin America==<br />
====[[Miguel Brun]]====<br />
====[[Hugo Donatti]]====<br />
====[[Salvador Alcántara]]====<br />
====[[Yolanda Cerón Delgado]]====<br />
====[[Kornelius Isaak]]====<br />
====[[Jose Chuquin]]====<br />
<br />
==Europe==<br />
====[[Bernhard Bergen]]====<br />
====[[Dirk Willems]]====<br />
====[[Johann Dyck]]====<br />
====[[Johann Kornelius Martens]]====<br />
====[[Jakob Aron Rempel]]====<br />
====[[Aron Peter Toews]]====<br />
====[[Alexander Heinrich Ediger]]====<br />
====[[Jakob Heinrich Paetkau]]====<br />
====[[Jakob Heinrich Siemens]]====<br />
====[[Eberhard Arnold]]====<br />
====[[Charles de Foucauld]]====<br />
====[[David Pätkau]]====<br />
====[[Suzanovo Martyrs]]====<br />
<br />
==North America==<br />
====[[Black Kettle, Cheyenne peace chief]]====<br />
====[[Clarence Jordan]]====<br />
====[[Hutterite Martyrs of 1918|'''Joseph Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''David Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Michael Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Jacob Wipf''']]====<br />
====[[John M. Klaassen]]====<br />
====[[Dan Terry]]====<br />
====[[Fannie Lou Hamer]]====<br />
====[[Daniel Gerber]]====<br />
====[[John Newcomer]]====<br />
====[[John Schrag]]====</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Bearing_Witness&diff=12293
Bearing Witness
2013-07-27T19:35:34Z
<p>199.8.232.55: </p>
<hr />
<div>This site is a gathering point for stories of costly discipleship in faithfulness to Christ ("bearing witness") being gathered as part of the "Bearing Witness: A New Martyrs Mirror for the 21st Century?" project sponsored by the [http://www.goshen.edu/institutes/anabaptism/ Institute for the Study of Global Anabaptism] at Goshen College. Please post additional stories or add new information, primary sources, bibliographical references to the stories already posted here. If you are unsure how about how to do this, feel free to experiment -- it's not as complicated as it looks! Or send the information to johndr@goshen.edu.<br />
<br />
====[[Anonymous]]====<br />
<br />
==Africa==<br />
====[[The Jesus Tribe: Grace Stories from Congo's Mennonites 1912-2012 (A Project of Africa Inter-Mennonite Mission)]]====<br />
====[[Emmanuel Wayindama]]====<br />
====[[Rudolphe Kasandji]]====<br />
====[[Merlin Grove]]====<br />
====[[Hassan Barnabas Dehgani-Tafte]]====<br />
====[[Artwel Mabhena]]====<br />
====[[Raphael Mthombeni]]====<br />
====[[Moses Massawala]]====<br />
====[[Kenneth Miller]]====<br />
<br />
==Asia (and Australia)==<br />
====[[Glen D. Lapp]]====<br />
====[[Sundar Singh]]====<br />
<br />
==Latin America==<br />
====[[Miguel Brun]]====<br />
====[[Hugo Donatti]]====<br />
====[[Salvador Alcántara]]====<br />
====[[Yolanda Cerón Delgado]]====<br />
====[[Kornelius Isaak]]====<br />
====[[Jose Chuquin]]====<br />
<br />
==Europe==<br />
====[[Bernhard Bergen]]====<br />
====[[Dirk Willems]]====<br />
====[[Johann Dyck]]====<br />
====[[Johann Kornelius Martens]]====<br />
====[[Jakob Aron Rempel]]====<br />
====[[Aron Peter Toews]]====<br />
====[[Alexander Heinrich Ediger]]====<br />
====[[Jakob Heinrich Paetkau]]====<br />
====[[Jakob Heinrich Siemens]]====<br />
====[[Eberhard Arnold]]====<br />
====[[Charles de Foucauld]]====<br />
====[[John P. Klassen]]====<br />
====[[David Pätkau]]====<br />
====[[Suzanovo Martyrs]]====<br />
<br />
==North America==<br />
====[[Black Kettle, Cheyenne peace chief]]====<br />
====[[Clarence Jordan]]====<br />
====[[Hutterite Martyrs of 1918|'''Joseph Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''David Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Michael Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Jacob Wipf''']]====<br />
====[[John M. Klaassen]]====<br />
====[[Dan Terry]]====<br />
====[[Fannie Lou Hamer]]====<br />
====[[Daniel Gerber]]====<br />
====[[John Newcomer]]====<br />
====[[John Schrag]]====</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Bearing_Witness&diff=12292
Bearing Witness
2013-07-27T19:34:16Z
<p>199.8.232.55: </p>
<hr />
<div>This site is a gathering point for stories of costly discipleship in faithfulness to Christ ("bearing witness") being gathered as part of the "Bearing Witness: A New Martyrs Mirror for the 21st Century?" project sponsored by the [http://www.goshen.edu/institutes/anabaptism/ Institute for the Study of Global Anabaptism] at Goshen College. Please post additional stories or add new information, primary sources, bibliographical references to the stories already posted here. If you are unsure how about how to do this, feel free to experiment -- it's not as complicated as it looks! Or send the information to johndr@goshen.edu.<br />
<br />
====[[Anonymous]]====<br />
<br />
==Africa==<br />
====[[The Jesus Tribe: Grace Stories from Congo's Mennonites 1912-2012 (A Project of Africa Inter-Mennonite Mission)]]====<br />
====[[Emmanuel Wayindama]]====<br />
====[[Rudolphe Kasandji]]====<br />
====[[Merlin Grove]]====<br />
====[[Hassan Barnabas Dehgani-Tafte]]====<br />
====[[Artwel Mabhena]]====<br />
====[[Raphael Mthombeni]]====<br />
====[[Moses Massawala]]====<br />
====[[Kenneth Miller]]====<br />
<br />
==Asia (and Australia)==<br />
====[[Glen D. Lapp]]====<br />
====[[Sundar Singh]]====<br />
<br />
==Latin America==<br />
====[[Miguel Brun]]====<br />
====[[Hugo Donatti]]====<br />
====[[Salvador Alcántara]]====<br />
====[[Yolanda Cerón Delgado]]====<br />
====[[Kornelius Isaak]]====<br />
====[[Jose Chuquin]]====<br />
<br />
==Europe==<br />
====[[Bernhard Bergen]]====<br />
====[[Dirk Willems]]====<br />
====[[Johann Dyck]]====<br />
====[[Johann Kornelius Martens]]====<br />
====[[Jakob Aron Rempel]]====<br />
====[[Aron Peter Toews]]====<br />
====[[Alexander Heinrich Ediger]]====<br />
====[[Jakob Heinrich Paetkau]]====<br />
====[[Jakob Heinrich Siemens]]====<br />
====[[Eberhard Arnold]]====<br />
====[[Charles de Foucauld]]====<br />
====[[John P. Klassen]]====<br />
====[[David Pätkau]]====<br />
====[[Suzanovo Martyrs]]====<br />
<br />
==North America==<br />
====[[Black Kettle, Cheyenne peace chief]]====<br />
====[[Clarence Jordan]]====<br />
====[[Hutterite Martyrs of 1918|'''Joseph Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''David Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Michael Hofer''']]====<br />
====[[Hutterite Martyrs of 1918|'''Jacob Wipf''']]====<br />
====[[John M. Klaassen]]====<br />
====[[Dan Terry]]====<br />
====[[Fannie Lou Hamer]]====<br />
====[[Daniel Gerber]]====<br />
====[[Benjamin Hershey]]====<br />
====[[John Newcomer]]====<br />
====[[John Schrag]]====</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Ecumenical_Dialogue&diff=11211
Ecumenical Dialogue
2012-10-12T00:58:47Z
<p>199.8.232.55: /* Local and Grassroots Initiatives */</p>
<hr />
<div><br />
<center>'''''[[File:Picture4.png|500px]]</center><br />
<center><font size: small><i>Mennonite World Conference President Bishop Danisa Ndlovu and LWF General Secretary Rev. Dr Ishmael Noko embrace following Dr Noko's message to the 2009 MWC World Assembly concerning Lutheran regret for persecution of Anabaptists. © Lowell Brown[http://www.lutheranworld.org/lwf/index.php/healing-memories.html]''</i></font></center><br />
<div style="float:right; width:100%;"><br />
<br />
{| cellpadding="2" cellspacing="2" style="background-color:#F0F8FF; border:1px solid #ccc; margin:4px 0 0 0;"<br />
|-<br />
| align="left" width="100%" style="padding:7px 7px 7px 7px" | <div style="margin:0;background:#cedff2;font-family:sans-serif;font-size:120%;font-weight:bold;border:1px solid #a3b0bf;text-align:left;color:#000;padding-left:0.2em;padding-top: 0.2em;padding-bottom:0.2em;padding-right: 0.0em"> Ecumenical Dialogue Between Mennonites and Other Christian Faith Traditions </div><br />
<br />
<div style=center> <font style=family-font:Garamond><br />
{| width="100%" border="0" cellpadding="4" cellspacing="4" style="border: 1px solid none; text-align:center; padding:0.3em; background-color: transparent"<br />
|[[Image:lutherrose.png|65px|]]<br />
|[[Image:Baptists.png|65px|]]<br />
|[[Image:SeventhDayAdventists.png|65px]]<br />
|[[Image:Popevatican.jpg|65px]]<br />
|[[Image:Calvin.png|65px]]<br />
|[[Image:ChurchofGod.jpg|65px]]<br />
|-<br />
|'''[[Lutherans]]'''<br />
|'''[[Baptists]]'''<br />
|'''[[Seventh-Day Adventists]]'''<br />
|'''[[Roman Catholic Church]]'''<br />
|'''[[Reformed Church]]'''<br />
|'''[[Church of God]]'''<br />
|-<br />
|}<noinclude><br />
[[Category:Ecumenical portal]]<br />
</noinclude><br />
----<br />
This site, currently under construction, offers a window into the relatively recent involvement of Mennonite (and Anabaptist-related groups) in ecumenical involvements of various sorts. Some expressions of Mennonite ecumenicity have emerged in response to formal invitations from other Christian groups seeking a "healing of memory" in light of the conflict that surrounded our origins in the 16th century. Other ecumenical engagements have been more informal--lay initiatives seeking deeper understanding and reconciliation at a local level. This site provides access to bibliographic information on Anabaptist-Mennonite ecumenical involvements, texts of working papers and formal statements, an overview of the emerging reception history and links to other resources. Please add additional relevant information based on your own interest and expertise!<br />
<br />
[[image:LWFMenno.jpg|thumb|300 px|right|''Mennonite World Conference President Danisa Ndlovu of Zimbabwe presents Lutheran World Fellowship President Bishop Mark S. Hanson with a wooden foot-washing tub to represent Mennonites' commitment to a future “when the distinguishing mark of Lutheran and Anabaptist-Mennonite relationships is boundless love and unfailing service” in Stuttgart, Germany.[http://ecclesialtheology.blogspot.com/2010/08/confession-and-forgiveness-ecumenical.html]'']]<br />
<br />
==Interchurch and Interfaith Dialogue==<br />
Over the years, [[Mennonite Church USA]], [[Mennonite Church Canada]] and other Mennonite organizations like [[Mennonite World Conference]] have engaged in conversation between other Christian churches and denominations.<br />
{| class="mw-collapsed wikitable"<br />
! scope="col" width="600"|Organization Websites Related to Interchurch Relationships || ! scope="col" width="400"| Notes <br />
|-<br />
| Mennonite Church USA: Interchurch Relations. || Online: [http://mennoniteusa.org/executive-board/interchurch-relations/ Interchurch Relations]<br />
|-<br />
| Mennonite Church Canada: Inter-Church and Inter-Faith Relations Reference Council. || Online:[http://www.mennonitechurch.ca/resources/equipping/26/interchurchcall.htm Inter-Church and Inter-Faith Relations]<br />
|-<br />
| Mennonite World Conference: Interchurch Dialogue. || Online:[http://www.mwc-cmm.org/index.php/initiatives/interchurch-dialogue Interchurch Dialogue]<br />
|-<br />
|}<br />
===[[Lutherans]]===<br />
====[[Stuttgart 2010]] '''(Documents, News Releases, International Reception)'''====<br />
"STUTTGART, Germany (RNS/ENInews) A global Lutheran assembly in Germany has asked for forgiveness for the 16th-century persecution of Anabaptists, the religious reformers whose modern-day descendants include Mennonites.<br />
“We remember how Anabaptist Christians knew suffering and persecution, and we remember how some of our most honored Reformation leaders defended this persecution in the name of faithfulness,” said Bishop Mark Hanson, president of the Lutheran World Federation, at a joint service of repentance with Mennonites on July 22." [http://www.christianindex.org/6666.article Excerpt taken from ''The Christian Index'', accessed here.]<br />
<br />
====[[ELCA-MCUSA Conversations, 2002-2004]] '''(Documents, News Releases, Reception)'''====<br />
Representatives of the Mennonite Church USA (MCUSA) and the Evangelical Lutheran Church in America (ELCA) met in Goshen, Indiana February 21-24, 2002, beginning the first in a series of dialogues between the two denominations. Included in this round of conversation were reflections upon the Protestant Reformation, the experience of each church in the North American context, and the role and authority of confessional writings. A key element in the dialogue was an examination of the persecution of Anabaptists by Lutherans and others, and the healing of those painful memories. In the course of this first round, the dialogue explored each church’s hermeneutic for interpreting Scripture, the role and authority of Church structures, and the relationship between Church and state.<br />
<br />
From February of 2002 until March of 2004, topics included baptism, the Lord’s Supper, nonresistance and non-violence, pacifism and the Gospel of peace, anthropology and free will, and others. Throughout the dialogue, members of congregations were given opportunities to meet with and discuss these issues as the group sought to deepen levels of trust and cooperation between our two church bodies. Their continued hope is that our deepening fellowship will strengthen both faith communities for mission in the world.[http://www.elca.org/Who-We-Are/Our-Three-Expressions/Churchwide-Organization/Office-of-the-Presiding-Bishop/Ecumenical-and-Inter-Religious-Relations/Bilateral-Conversations/Lutheran-Mennonite-Church-USA.aspx]<br />
<br />
===[[Baptists]]===<br />
<br />
===[[Seventh-Day Adventists]]===<br />
<br />
===[[Roman Catholic Church]]===<br />
"A dialogue between Catholics and Mennonites took place over a five-year period, from 1998-2003. The general purpose of the dialogue was to get better acquainted, to better understand Catholic and Mennonite positions on Christian faith and to contribute to overcoming long-held prejudices. <br />
<br />
Under discussion were the intersection of the history of the two denominations; theology around the nature of the church, sacraments and ordinances and the commitment to peace; and addressing the healing of memories."[http://www.mwc-cmm.org/index.php/initiatives/interchurch-dialogue/22-international-dialogue-between-the-catholic-church-and-mennonite-world-conference]<br />
<br />
===[[Reformed Church]]===<br />
<br />
===[[Church of God]]===<br />
<br />
===Tri-Lateral Dialogue on Baptism===<br />
<br />
==Local and Grassroots Initiatives==<br />
===Bridgefolk===<br />
"Bridgefolk is a movement of sacramentally-minded Mennonites and peace-minded Roman Catholics who come together to celebrate each other's traditions, explore each other's practices, and honor each other's contribution to the mission of Christ's Church. Together we seek better ways to embody a commitment to both traditions. We seek to make Anabaptist-Mennonite practices of discipleship, peaceableness, and lay participation more accessible to Roman Catholics, and to bring the spiritual, liturgical, and sacramental practices of the Catholic tradition to Anabaptists." (''Excerpt taken from the'' [http://www.bridgefolk.net/ official Bridgefolk website.])<br />
<br />
==="Heal Our Land" Conference===<br />
"From May 1-4, 2003, in a conference center at Winterthur, in the mountains of Switzerland, over 1000 Christians from all over the world met to joyfully worship, prayerfully seek and faithfully obey the God who heals our land by healing our broken relationships. This “Heal Our Land” conference was sponsored by the Stiftung Schleife, a Christian ministry devoted to serving the body of Christ and headed by Geri Keller, a Swiss Reformed minister." (''Excerpt taken from'' [http://www.christianity.com/churchhistory/11630861/print/ "Come, Father, Heal Our Land."])<br />
<br />
"A Swiss Reformed pastor for thirty years has carried a burden for reconciliation between these two groups. Geri Keller, founder of a parachurch ministry called Stiftung Schleife, organized the conference. There were many Anabaptists who attended from Switzerland, Germany, France, Austria, Belgium and other parts of Europe, as well as Canada. The Swiss Reformed church was represented by approximately forty Reformed pastors and many lay people, who joined together for the four-day conference. Forty Amish from Montana and Idaho and seventeen Mennonites from the Lancaster and Franconia, PA areas were invited to participate in the conference. My wife Janet and I attended, representing Mennonites from the Franconia Mennonite Conference area. The total number of persons attending the conference exceeded 800." (''Excerpt taken from'' [http://www.christianity.com/churchhistory/11630862/print/ "500-Year Old Swiss Wound Had to be Healed."])<br />
<br />
===Anabaptist Connections===<br />
"Anabaptist Connections" is comprised of two teams, both Amish and Mennonite. These two teams have committed to work together in a covenant relationship. For the first time in Anabaptist history have Amish and Mennonites come together in overcoming ancient animosities and divisions, to work as a corporate team in forging healing and forgiveness." (''Excerpt taken from the'' [http://www.anabaptistconnections.org/dnn/MinistryTeams/tabid/56/Default.aspx Anabaptist Connection website.])<br />
<br />
==="Unlocking our Inheritance" Conference===<br />
Swiss Reformed Pastors and Leaders met together with Anabaptists from all denominations, April 7-9, 2005 in New Holland, Pa.<br />
<br />
"Unification of all believers in Jesus Christ was a theme of the opening session of a three-day conference titled “Unlocking the Inheritance.’’ Despite differences, Hoover said, all in attendance are united in Christ.<br />
<br />
Forgiveness and healing were related themes. The Swiss traveled here to ask for forgiveness from Mennonites, Amish, Brethren and other Anabaptists and to heal relationships with them." (''Excerpt taken from'' [http://lancasteronline.com/article/local/13397_Going-about-the-business-of-forgiveness.html "Going about the Business of Forgiveness."])<br />
<br />
See also: [http://lancasteronline.com/article/local/12702_Anabaptists--Swiss-persecutors-will-make-amends---500-years-later.html "Anabaptists, Swiss Persecutors will make Amends - 500 years later."]<br />
<br />
===Ecumenical Gatherings in Germany and Switzerland===<br />
Grassroots ecumenical activity between Mennonites and other Christian groups is ongoing in Germany and Switzerland, notably in the work of Mennonites in ecumenical organizations like [http://www.church-and-peace.org Church and Peace], and also in the public programming of the [http://www.theologie.uni-hamburg.de/afk/afk.html Arbeitsstelle Theologie Der Friedenskirche] (Center for Peace Church Theology) at the University of Hamburg, led by Fernando Enns, a scholar specializing in Mennonite ecumenical activity and theology. [http://www.mwc-cmm.org/ Mennonite World Conference] also participates in ecumenical gatherings in Germany and Switzerland<br />
<br />
Examples from 2012 include theological [http://www.mennonews.de/archiv/2012/05/25/theologischer-dialog-zwischen-mennoniten-und-adventisten-auf-st-chrischona/ dialogue between Mennonites and Seventh Day Adventists in Basel] on May 28-30 , and a [http://www.orte-im-norden.de/grosshansdorf/web/ort/pinnwand/detail/-/specific/Gemeinsames-Abendmahl-als-Geste-der-Versoehnung-737821718 joint meal and worship service between Mennonite World Conference and Lutheran World Federation] on September 16 in Bad Oldesloe.<br />
<br />
To keep up-to-date and view archived press releases, visit http://www.mennonews.de<br />
<br />
==Mennonite Ecumenical Thought and Practice: A Working Bibliography==<br />
''Clearly this a draft in progress! Please enter additional citations or send them to johndr@goshen.edu.''<br />
<br />
{| class="mw-collapsed wikitable"<br />
! scope="col" width="600"|Ecumenical Bibliography || ! scope="col" width="400"| Notes <br />
|-<br />
| Alfert, Lucio. “The Mennonite Presence in the Chaco from a Catholic Perspective,” ''MQR'' 76 (July 2002), 337-352. || <br />
|-<br />
| Arbeitsgemeinschaft Mennonitischer Gemeinden in Deutschland, “Stellungnahme der AMG,” in: ''Stimmen zum lutherischen-mennonitischen Dialog'' (Hamburg: s.l., s.a.). || <br />
|-<br />
| Bauman, Harold. ''The Price of Church Unity'' (Scottdale, Pa.: MPH, 1962). || <br />
|-<br />
| Bender, Ross T. and Alan P. F. Sell, eds. ''Baptism, Peace and the State in the Reformed and Mennonite Traditions'' (Waterloo, ON: Wilfried Laurier U. Press, 1991). || <br />
|-<br />
| ''Bericht vom Dialog VELKD/Mennoniten, 1989 bis 1992'' (Hannover, 1993). || <br />
|-<br />
| Burkart, Rainer W. “Eucharistische Gastfreundschaft. Versöhnung zwischen Mennoniten und Lutheranern,” ''Oe R'' 45 (1996), 324-330. || <br />
|-<br />
| Burkholder, J. R., ''Mennonites in Ecumenical Dialogue on Peace and Justice'' (MCC, Occasional Papers, Nr. 7, 1988). || <br />
|-<br />
| ''Dopers-Calvinistische Gesprek in Nederland'' [Mennonite-Reformed Dialogue in the Netherlands] (The Hague: Boekencentrum, 1982). || Conversations extended from 1975-1978 (included 3 from Neth. Reformed Church; 3 Dutch Menn; 2 Reformed church in the Neth; 2 Baptists; 1 Christian Ref. Church); 6 main themes. <br />
|-<br />
| Enns, Fernando. “Menononiten: Plurale Minderheitskirche im Pluralismus,” ''KZG'' 2 (2000), 359-375. || <br />
|-<br />
| Enns, Fernando. ''Friedenskirche in der ökumene: Mennonitische Wurzeln einer Ethik der Gewaltfreiheit'' (Göttingern: Vandenhoeck & Ruprecht, 2003). || This is by far the most sophisticated and informed survey of Mennonite ecumenical conversations – both historically and theologically. <br />
|-<br />
| Fast, Heinold. “A Mennonite View on the Reformed Condemnations,” in Hans Georg von Berg, et al., eds. Mennonites and Reformed in Dialogue (Geneva, 1986), 57-60. || <br />
|-<br />
| Finger, Tom. “A Mennonite Theology for Interfaith Relations” in S. Mark Heim, ed., GROUNDS FOR UNDERSTANDING (Eerdmans 98), 69-92. || <br />
|-<br />
| Finger, Tom. “An Anabaptist Perspective on Justification,” in M. Opocensky & P. Reamonn, eds., JUSTIFICATION AND SANCTIFICATION IN THE TRADITIONS OF THE REFORMATION (Geneva: World Alliance of Reformed Churches), 44-86 [= Prague V Conference Presentation] || <br />
|-<br />
| Finger, Tom. “An Opportunity for Witness,” GH (5/26/87), 356-357. || <br />
|-<br />
| Finger, Tom. “Anabaptism and Eastern Orthodoxy: some unexpected similarities?” JOURNAL OF ECUMENICAL STUDIES 31-32 (Winter/Spring 94), 67-91. || <br />
|-<br />
| Finger, Tom. “Christology, Confession and Peace: some ecumenical discussions” MCC PEACE SECTION NEWSLETTER, 17:6 (Nov/Dec 87), 7-8. || <br />
|-<br />
| Finger, Tom. “Church Talk: Mennonites will begin conversations with Lutherans to heal memories,” THE MENNONITE, 4:30 (8/14/01), 6-7. || <br />
|-<br />
| Finger, Tom. “Confessions of Faith in the Anabaptist/Mennonite Tradition,” ''MQR 76'':3 (7/02), 277-297. || <br />
|-<br />
| Finger, Tom. “Controversial Saint...” (letter to the Editor), CHRISTIAN CENTURY, 110:34, (12/1/93) 1221-1223. || <br />
|-<br />
| Finger, Tom. “Eucharistic Theology: some untapped resources,” VISION (Spring 01), 1-14. || <br />
|-<br />
| Finger, Tom. “Homily Notes for Ecumenical Sunday, 2000 WEEK OF PRAYER FOR CHRISTIAN UNITY (Peeskill, N.Y.: R.K. Graphics [Graymoor Ecumenical and Interreligious Institute]), 16-17. || <br />
|- <br />
| Finger, Tom. “Konrad Raiser’s View of a New Ecumenical Paradigm,” ECUMENICAL TRENDS 22:4 (4/93), 5-9. || <br />
|-<br />
| Finger, Tom. “Mennonite Lutheran Bilateral Dialogue (USA) Begins,” ECUMENICAL TRENDS 30:8 (9/01), 9-13. || <br />
|-<br />
| Finger, Tom. “Mennonite pushes WCC to proclaim non-violence,” THE MENNONITE 1:1 (12/22/98), 3. || <br />
|-<br />
| Finger, Tom. “Orthodox, Evangelicals Push for WCC Reforms, CHRISTIANITY TODAY, 43:1 (1/11/99), 22. || <br />
|-<br />
| Finger, Tom. “Our Distance Persists, but so does our Sharing,” GH 84:45 (11/12/91), 502-503. || <br />
|-<br />
| Finger, Tom. “Post-Chalcedonian Christology: some reflections on Oriental Orthodoxy from a Mennonite Perspective” in Paul Fries & Tiran Nersoyan, eds.m CHRIST IN EAST AND WEST (Macon, GA: Mercer, 87) 155-169. || <br />
|-<br />
| Finger, Tom. “Proposed Theses for a Believers Church Theology of the Lord’s Supper,” in Dale Stoffer, ed., THE LORD’S SUPPER: BELIEVERS’ CHURCH PERSPECTIVES (Herald, 97), 256-260. || <br />
|-<br />
| Finger, Tom. “Reflections on an Ecumenical-Historical Experiment” in Charles Brockwell and Timothy Wengert, eds., TELLING THE CHURCHES’ STORIES (Eerdmans 95), 105-120. || <br />
|-<br />
| Finger, Tom. “Reformed/Anabaptist Conversations: Jesus as ethical norm,” SOJOURNERS 6:4 (4/77), 33-36. || <br />
|-<br />
| Finger, Tom. “Seeking to Link Activism with Doctrine,” GH 86:44 (11/9/93), 7, 10. || <br />
|-<br />
| Finger, Tom. “The Future is in God’s Hands,” GH (6/9/87), 420-421. || <br />
|-<br />
| Finger, Tom. “The Way to Nicea: some reflections from a Mennonite Perspective,” CGR 3:3 (Fall 85) 231-249; in slightly altered form, JOURNAL OF ECUMENICAL STUDIES, 24: 2 (Spring 87), 212-231. || <br />
|-<br />
| Finger, Tom. “Why We Have Been Skeptical,” GH (5/19/87), 338-339. || <br />
|-<br />
| Finger, Tom. “World Council of Churches Endorses Mennonite Proposal for Peace Decade,” MWR (12/24/98), 3. || <br />
|-<br />
| Finger, Tom. “World Gathering Haunted by Moor-Slayer” and “World Faith & Order Gathering Seeks to Link Doctrine and Social Action,” MENNONITE REPORTER 23:19 (10/4/93), 5. || <br />
|-<br />
| Friedmann, Robert. “Ecumenical Dialogue Between Anabaptists and Catholics,” ''MQR'' 40 (Oct 1960), 260-265. || <br />
|-<br />
| Gensichen, Hans-Werner. ''We Condemn. How Luther and Sixteenth Century Lutheranism Condemned False Doctrine''. Trans. Herbert J. A. Bouman (Saint Louis: Concordia Pub. House, 1967).|| <br />
|-<br />
| Golterman, W. F. “Mennonites in the Ecumenical Movement,” ''Mennonite Life'' 18 (Oct. 1963), 170-171. || <br />
|-<br />
| Gritsch, Eric C., “Christian Unity and Peacemaking: A Lutheran Perspective,” in Jeffrey Gros and John D. Rempel, ''The Fragmentation of the Church and Its Unity in Peacemaking'' (Grand Rapids: Eerdmans, 2001), 16-33. || <br />
|-<br />
| Gros, Jeffrey and John D. Rempel, ''The Fragmentation of the Church and Its Unity in Peacemaking'' (Grand Rapids: Eerdmans, 2001).|| <br />
|-<br />
| Gwyn, Douglas, G. Hyunsinger, E. F. Roop, J. H. Yoder, ''A Declaration on Peace: In God’s People the World’s Renewal Has Begun'' (Scottdale, PA: MPH, 1991).|| <br />
|-<br />
| Harder, Helmut. “Towards Healing of Memories,” ''Courier'' 4 (1998). || <br />
|-<br />
| Hedrick, Joyce C. “An Examination of Ecumenical Involvements of the Mennonite Church, 1960-1978.” 29 p. term paper (MHL Historical Treatises).|| <br />
|-<br />
| Hostetler, Beulah S. “Nonresistance and Social Responsibility: Mennonites and Mainline Peace Emphases, ca. 1950-1985,” ''MQR'' 64 (Jan 1990), 49-73. || <br />
|-<br />
| Kauffman, Ivan J. “Mennonite-Catholic Conversations in North America: History, Convergences, Opportunities,” ''MQR'' 74 (Jan 1999), 35-60. || <br />
|-<br />
| Kraybill, Paul N. “North American Inter-Mennonite Relationships,” report to the Inter-Mennonite Consultation (Rosemont, IL, October 28-30, 1974). Mimeograph. || <br />
|-<br />
| Lapp, James, ed. ''Principles and Guidelines for Interchurch Relations'' (Scottdale: Interchurch Relations Committee of Mennonite General Conference, 1971). || <br />
|-<br />
| Lehmann, Karl and Wolfhart Pannenberg, ''The Condemnations of the Reformation Era: Do They Still Divide?'' (1988, Fortress Press, 1990). || <br />
|-<br />
| Leinhard, Marc and Peter Widmer, “Gespräche zwischen Lutheranern und Mennoniten in Frankreich (1981-1984),” in: Cornelia Nussberger, ed. ''Wachsende Kirchengemeinschaft. Gespräche und Vereinbarungen zwischen evangelischen Kirchen in Europa'' (Bern, 1992), 172. || <br />
|-<br />
| Leinhard, Marc. “Von der Konfrontation zum Dialog: Die lutherischen Kirchen und die Täufer im 16. Jr. und Heute,” in Günther Gassmann and P. Norgaard-Hojen, eds. ''Einheit der Kirche. Neue Entwicklungen und Perspektiven'' (Frankfurt: Lembeck, 1988), 37ff. || <br />
|-<br />
| Mennonite World Conference / Baptist World Alliance, ''Baptist-Mennonite Theological Conversations'' (1989-1992). || <br />
|-<br />
| Miller, Marlin and Barbara Nelson Gingerich, eds. ''The Church’s Peace Witness'' (Grand Rapids: Eerdmans, 1994).|| <br />
|-<br />
| Miller, Paul M. “Mennonites and Ecumenical Concern: The Case for Greater Cooperation and Involvement.” Mimeograph. 1965. || <br />
|-<br />
| Mortensen, Viggo, ed. ''War, Confession and Conciliarity. What Does “Just War” in the Augsburg Confession Mean Today?'' (Hannover: Lutherische Verlagshaus, 1993). || <br />
|-<br />
| Nation, Mark Thiessen, “The Ecumenical Patience and Vocation of John Howard Yoder.” Ph. D. Thesis, Fuller Theological Seminary, Pasadena, CA, 2000. || Forthcoming from Wm. B. Eerdmans, probably under the title: ''John Howard Yoder: Mennonite Patience, Catholic Convictions, Evangelical Witness''. <br />
|-<br />
| Oosterbaan, J. A. “The Mennonites and the Ecumenical Movement,” ''MQR'' 41 (July, 1967), 187-199. || <br />
|-<br />
| Opocensky, Milan, ed. ''Towards a Renewed Dialogue: Consultation on the First and Second Reformations, Geneva, 28 November to 1 December 1994''(Geneva: World Alliance of Reformed Churches, 1996). || <br />
|-<br />
| Peachey, Paul, “The Peace Churches as Ecumenical Witness,” in ''Kingdom, Cross and Community: FS for Guy F. Hershberger'' (Scottdale, PA: MPH, 1976), 247-258. || <br />
|-<br />
| Roth, John D. “A Historical and Theological Context for Mennonite-Lutheran Dialogue,” ''MQR'' 76 (July 2002), 263-276. || <br />
|-<br />
| Saxer, Ernst, et al. “The Attitude of the Reformed Churches Today to the Condemnations of the Baptists in the Reformed Confessional Documents,” in Hans Georg von Berg, et al., eds. ''Mennonites and Reformed in Dialogue'' (Geneva, 1986), 42-56. || Second Helvetic Confession [1561/62 – Bullinger; brings to a close long sequence of Reformed confessions in the 16th century; made official in 1566; clear division with Catholics and Anabaptists] “condemns” Anabaptists twice (chs. 20 and 30). One thing clear: “to the extent that these repudiations were used to justify the oppression and persecution of the Anabaptists, the Reformed churches must disassociate themselves from them. Repudiation of teachings should not in any case have been permitted to end in public prosecutions, executions and banishments. The Reformed churches have no right to ignore the wrongs done to the Anabaptists in the course of the centuries or even to use any argument whatever to excuse these wrongs” (42). <br />
|-<br />
| Sell, Alan P. F., “Anabaptist-Congregational Relations and Current Mennonite-Reformed Dialogue,” ''MQR'' 61 (1987), 321-334. || <br />
|-<br />
| Smid, Menno. “Der mennonitisch-lutherish Dialog,” in Hermann Brandt and Jörg Rothermundt, eds. ''Was hat die Oekumene gebracht? Fakten und Perspektiven'' (Gütersloh: Güterloher Verlagshaus, 1993), 43-52. || <br />
|-<br />
| Smucker, Donovan. “Ecumenism,” ''ME'' 5:257-258. || <br />
|-<br />
| Truemper, David G. “The Role and Authority of Lutheran Confessional Writings: Do Lutherans Really “Condemn the Anabaptists?” ''MQR'' 76 (July 2002), 299-313. || <br />
|-<br />
| von Berg, Hans Georg, et al., eds. ''Mennonites and Reformed in Dialogue'' (Geneva, 1986). || Papers presented at a day-long consultation convened by MWC and World Alliance of Reformed Churches (WARC) in Strasbourg in 1984. This gathering grew out of an earlier consultation (March 5, 1983 in Zurich) of WARC and Baptist World Alliance to celebrate 10 years of dialogue to which Mennonites were invited as commentators. MWC and WARC meeting in Strasbourg concluded with published report (1986) and promise for a further report in 2 years. <br />
|-<br />
| Widmer, Pierre, “Lutheran-Mennonite Colloquium,” tr. Marlin Miller, ''MQR'' 58 (April 1984), 180-182. || <br />
|-<br />
| Wilson, H. S., ed. ''Bilateral Dialogues'' (Geneva, 1993). || <br />
|-<br />
| Yoder, John H. “40 Years of Ecumenical Dialogue Efforts on Justice and Peace Issues by the Fellowship of Reconciliation and the “Historic Peace Churches.” A Chronology,” in, ''A Declaration on Peace'' ( ), 93ff. || <br />
|-<br />
| Yoder, John H. “A ‘Free Church’ Perspective on Baptism, Eucharist and Ministry,” in ''The Royal Priesthood'', 277-288. || <br />
|-<br />
| Yoder, John H. “A People in the World,” in ''The Royal Priesthood'', 66-101. || <br />
|-<br />
| Yoder, John H. “Another ‘Free Church’ Perspective on Baptist Ecumenism,” in ''The Royal Priesthood'', 263-276. || <br />
|-<br />
| Yoder, John H. “Catholicity in Search of Location,” ''The Royal Priesthood'', 302-320. || <br />
|-<br />
| Yoder, John H. “Christian Unity in Search of Locality,” ''Journal of Ecumenical Studies'' 6:2 (Spring, 1969), 185-199. || <br />
|-<br />
| Yoder, John H. “The Free Church Ecumenical Style,” in ''The Royal Priesthood'', 232-241.|| <br />
|-<br />
| Yoder, John H. “The Imperative of Christian Unity,” in ''The Royal Priesthood'', 290-299. || <br />
|-<br />
| Yoder, John H. “The Nature of the Unity We Seek: A Historic Free Church View,” in ''The Royal Priesthood'', 222-230. || <br />
|-<br />
| Yoder, John H. ''The Ecumenical Movement and the Faithful Church'' (Scottdale: Herald Press, 1958). || <br />
|-<br />
| Yoder, John H. ''The Royal Priesthood: Essays Ecclesiological and Ecumenical''. ed. Michael Cartwright (Grand Rapids: Eerdmans, 1994). || <br />
|-<br />
| Yoder, John H. “Let Evanston Speak on War!” ''The Christian Century'' (August 18, 1954): 973-4.|| <br />
|-<br />
| Yoder, John H. “Islam’s Special Challenge to Christian Mission,” ''Gospel Herald'' (Dec. 31, 1957): 1142. || <br />
|-<br />
| Yoder, John H. “Islam’s Challenge to Mennonites,” ''Gospel Herald'' (Feb. 4, 1958): 110-111. || <br />
|-<br />
| Yoder, John H. “Mennonites and Contemporary Ecumenical Movements,” Unpublished paper presented to the Centennial Study Conference, General Conference Mennonite Church, Christian Unity in Faith and Witness, Donnellson High School, Donnellson, Iowa, June 20-23, 1960, 8pp. || <br />
|-<br />
| Yoder, John H. “Mennonites and Interdenominational Agencies,” ''The Mennonite'' (March 20, 1962): 181-2. || <br />
|-<br />
| Yoder, John H. “The Unity We Have,” ''The Mennonite'' (March 13, 1962): 165-6. || <br />
|-<br />
| Yoder, John H. “The Unity We Seek,” ''The Mennonite'' (March 27, 1962): 213-4. || <br />
|-<br />
| Yoder, John H. “War, Peace and the Evangelical Challenge,” Outline presentation at Denver, 19 April 1966. Unpublished, 15pp.|| <br />
|-<br />
| Yoder, John H. “Christian Unity Within a Divided North American Protestantism,” Unpublished memorandum on Mennonite Board of Missions and Charities stationery, March 1, 1967, 13pp. || <br />
|-<br />
| Yoder, John H. “The Unique Role of the Historic Peace Churches,” ''Brethren Life and Thought'' 14 (Summer 1969): 132-49. || Seems relevant because it is specifically discussing the hpc role in the context of Christianity as a whole. <br />
|-<br />
| Yoder, John H. “A Non-Baptist View of Southern Baptists,” ''Review and Expositor'' 67 (Spring 1970): 219-28. || <br />
|-<br />
| Yoder, John H. “The Christian View of Other Religions,” Unpublished paper, AMBS, Spring, 4pp. || <br />
|-<br />
| Yoder, John H. “Martin Luther’s Forgotten Vision,” ''The Other Side'' (April 1977): 66-70. || <br />
|-<br />
| Yoder, John H. “Radical Reformation Ethics in Ecumenical Perspective,” in ''The Priestly Kingdom'', 105-122, 202-205. (Notre Dame, IN: University of Notre Dame Press, 1984/2001).|| <br />
|-<br />
| Yoder, John H. “The Contemporary Evangelical Revival and the Peace Churches,” in ''Mission and the Peace Witness'', ed. Robert L. Ramseyer, 68-103, 137. (Scottdale, PA: Herald Press, 1979). || <br />
|-<br />
| Yoder, John H. “Historic Multiracial Meeting in South Africa’s Capital: Why?” ''The Mennonite'' (Aug. 21, 1979): 503. || <br />
|-<br />
| Yoder, John H. “Could There Be a Baptist Bishop?” ''Ecumenical Trends'' 9 (July/Aug. 1980): 104-7. || <br />
|-<br />
| Yoder, John H. “Reformed Versus Anabaptist Strategies: The Limits of a Typology,” ''Theological Students’ Fellowship: News and Reviews'' 3 (Feb. 1980): 4-7. || <br />
|-<br />
| Yoder, John H. “Alive and Well at Anderson, Ind,” ''Gospel Herald'' (Nov. 18, 1980): 931. || <br />
|-<br />
| Yoder, John H. “The Finality of Jesus Christ and Other Faiths,” Collected material from lectures and essays, AMBS, 1983, 33pp. || <br />
|-<br />
| Yoder, John H. “A Critique of North American Evangelical Ethics,” ''Transformation'' 2 (Jan.-March, 1985): 28-31. || <br />
|-<br />
| Yoder, John H. “Reformed Versus Anabaptist Social Strategies: An Inadequate Typology,” ''Theological Students Fellowship Bulletin'' (May-June 1985): 2-10. || <br />
|-<br />
| Yoder, John H. “Calling a Council for Peace,” ''Ecumenical Trends'' 15 (Nov. 1986): 157-60. || <br />
|-<br />
| Yoder, John H. “The Challenge of Individual Ecumenism: A Thinkpiece,” Unpublished paper, January 1986, 3pp. || On the ecumenical witness value of Mennonites becoming non-Mennonites. <br />
|-<br />
| Yoder, John H. “Adjusting to the Changing Shape of the Debate on Infant Baptism,” in ''Oecumennisme: Essays in Honor of Dr. Henk Kossen'', ed. Arie Lambo, 210-14. (Amsterdam: Algemene Doopsgezinde Societeit, 1989). || <br />
|-<br />
| Yoder, John H. with Richard J. Mouw, “Evangelical Ethics and the Anabaptist-Reformed Dialogue,” ''The Journal of Religious Ethics'' 17 (Fall 1989): 121-37. || <br />
|-<br />
| Yoder, John H. “Foreword,” in ''Pentecostal Pacifism: The Origin, Development, and Rejection of Pacific Beliefs Among Pentecostals'', by Jay Beaman, i-v. (Hillsboro, KS: Center for Mennonite Brethren Studies, 1989). || <br />
|-<br />
| Yoder, John H. with James William McClendon, Jr., “Christian Identity in Ecumenical Perspective: A Response to David Wayne Layman,” ''Journal of Ecumenical Studies'' 27 (Summer 1990): 561-80.|| <br />
|-<br />
| Yoder, John H. “The Believers’ Church Conferences in Historical Perspective,” ''MQR'' 65 (Jan. 1991): 5-19. || <br />
|-<br />
| Yoder, John H. “Conscientious Objection” and “Peace,” in ''Dictionary of the Ecumenical Movement'', ed. Geoffrey BWainwright et al. (Grand Rapids, MI: Wm. B. Eerdmans; Geneva: WCC, 1991), s.v. || <br />
|-<br />
| Yoder, John H. “Ecumenical Dimensions of Peace Work,” Unpublished outline of presentation, Bristol, England, Nov. 29, 1991, 4pp. || <br />
|-<br />
| Yoder, John H. “Ecumenical Peace Witness in Europe under the MCC Peace Section,” Unpublished paper, written originally for a special edition of an MCC Newsletter, but then not used, March 1992, 5pp. || <br />
|-<br />
| Yoder, John H. “The Disavowal of Constantine: An Alternative Perspective on Interfaith Dialogue,” in ''The Royal Priesthood'' 242-261. || <br />
|-<br />
| Yoder, John H. “The Changing Shape of the Conversation Between the Peace Churches and Mainstream Christianity,” Public lecture, Swarthmore College, September 29, 1995, 17pp. || <br />
|-<br />
| Yoder, John H. ''When War Is Unjust: Being Honest in Just War Thinking'', Rev. ed. (Maryknoll, NY: Orbis Books, 1996; reprinted by Wipf & Stock || And see bibliography for some of JHY’s other writings on JWT. <br />
|-<br />
| Yoder, John H. “On Christian Unity: The Way from Below,” ''Pro Ecclesia'' IX/2 (Spring 2000): 165-183. || <br />
|-<br />
| Yoder, John H. ''The Jewish-Christian Schism Revisited'', ed. Michael G. Cartwright and Peter Ochs. (Grand Rapids, MI: Wm. B. Eerdmans, 2003; London: SCM Press, 2003). || <br />
|-<br />
| Insert bibliographic citation here. || Online: <br />
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| Insert bibliographic citation here. || Online: <br />
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| Insert bibliographic citation here. || Online: <br />
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| Insert bibliographic citation here. || Online: <br />
|-<br />
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|-<br />
|}</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Category:Fuentes_primarias_(en_espa%C3%B1ol)&diff=7821
Category:Fuentes primarias (en español)
2011-07-18T14:01:38Z
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199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Carlstadt,_Andres._Que_no_debe_haber_mendigos_entre_los_Cristianos&diff=7820
Carlstadt, Andres. Que no debe haber mendigos entre los Cristianos
2011-07-18T14:00:46Z
<p>199.8.232.55: Created page with '{{GoogleTranslateLinksEs}} {{SourceTemplate |Citation = Carlstadt, Andres. "Que no debe haber mendigos entre los Cristianos." |Synopsis = |Link = }} [[Category:Fuentes primari…'</p>
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199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=What_Does_It_Mean_to_Be_Mennonite%3F_Tori_Yoder,_April_2011&diff=7779
What Does It Mean to Be Mennonite? Tori Yoder, April 2011
2011-06-29T14:49:32Z
<p>199.8.232.55: Created page with '{{GoogleTranslateLinks}} ''Return to Stories'' <div style="width:75%"> Having grown up in a Mennonite church, it is often difficult to articulate what “being a Mennonite…'</p>
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''Return to [[Stories]]'' <br />
<div style="width:75%"><br />
<br />
<br />
Having grown up in a Mennonite church, it is often difficult to articulate what “being a Mennonite” really means to me. The church is in me and I am in the church in thousands of ways I am not even conscious of. However, it is important to reflect intentionally on why I remain part of the Mennonite church and how this distinctive identity will continue to shape my life. <br />
<br />
Growing up I identified closely with Mennonite ideas about peace, serving others, following Jesus’ actions, and living simply. When I first came to college I was in the Religion in the Americas colloquium class in which we discussed the Mennonite tradition. This was the first time I realized that these beliefs which I took for granted as Mennonite beliefs were not important in all Mennonite churches. The progressive Goshen type of Mennonite does not represent even the majority of Mennonite believers. Numerically most Mennonites are in the United States are quite conservative and the most mind blowing part- the peace witness is not even a central part of all Mennonite church visions! <br />
<br />
Spending time serving with the Mennonite church in Peru further complicated my understanding of the Mennonite label. When I asked members of the church there about what it meant to be a Mennonite, I received two common responses: it meant that they were evangelical Christians that believed God died for their sins and it meant that they were no Catholics. After further digging I often found that they believed in Jesus’ teachings of peace and serving others, but these were not ideas they pinned their own identity on. Was my own ideas of what constitutes being a Mennonite more right than the Peruvian’s ideas? On what basis do we determine who is more in line with the tradition?<br />
<br />
Taking Mennonite/Anabaptist History has helped me better understand how Mennonites have defined themselves in the past and pointed me towards potential frameworks with which I can understand my own commitment to the church. I find that I resonate deeply with the early Anabaptist understanding that faith in God should be evident in the way that one lives their lives. Their commitment to nonresistance even unto death serves as a powerful example of living like Jesus. There is a lot that I can learn from remembering the beginnings of the Anabaptist tradition. However, subsequent Mennonite migrations to the Netherlands and Russia remain important stories from which I can learn how to better live in a society that does not persecute me for my beliefs. <br />
<br />
I have benefitted greatly from our conversations about the global Mennonite church. As the church continues to grow in Africa, Latin America, and Asia, the church becomes less and less similar to the specific Mennonite world in which I grew up. The church is becoming more evangelical, more conservative, and less rooted in the European Anabaptist story. But it is also becoming more diverse, more energetic, younger, and has an incredible array of perspectives. It will most likely become increasingly difficult to find a set of beliefs that we all share and indentify with.<br />
<br />
Perhaps rather than identifying myself as solely a set of beliefs then, I can identify myself as part of a conversation and part of the community committed to staying in conversation especially about specific topics such as peace and serving others. This will not be easy due to cultural differences, language barriers, and physical distance. Yet I am amazed at the power of this commitment. While doing research on the Peruvian Mennonite church I have learned of collaborations between indigenous Quechua Mennonites and indigenous K’echki’ Mennonites from Guatemala. Would these groups have come together without this commitment to the Mennonite identity? I was also struck with the idea presented by Kauffman in her article “Hope for Change in Zimbabwe” that we each maintain personal connection with a Mennonite congregation in a different part of the world. As I finish up my research on the Mennonite Church in Cuzco, I hope to remain in contact with the congregation in any way that I can. <br />
As I am about to graduate and head out into the world, joining a Mennonite church will be an important aspect of living out my Mennonite identity. I need to remain in community with not only the global Anabaptist world, but also local Mennonite world. During college I have had a rather abysmal church attendance record. I have had the Goshen College community which is in many ways Mennonite, but it is not the same as a church community. Going out from here I recognize the importance of engaging in worship as a community. God should always be at the core of the Mennonite identity, and it is easy to forget this when I do not worship regularly. <br />
<br />
Therefore, when I claim to be a Mennonite, I claim that I look to the history of the Anabaptist movement for inspiration, that I embrace and commit to the ongoing conversation between Mennonite churches all around the world, I find community within a Mennonite congregation, and I have personal faith and devotional life that undergirds it all. I continue to believe in the importance of the peace message, serving others, and living simply and will continue to advocate for adherence to these ideals both within the church and in the world. As I travel outside of this Mennonite bubble of Goshen, I am sure my Mennonite identity will be challenged in new ways. Yet I look forward to it as a time of growth as I learn how to carry my Mennonite identity with me even when the external world may not understand what a Mennonite is. <br />
<br />
''This essay was completed for an Anabaptist/Mennonite History class at Goshen College in April 2011''. <br />
</div><br />
<br />
[[Category:United States Stories]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7155
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:54:23Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of the Congo: World Factbook, 2011<br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence <ref name="DRC" /> During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="CIA">"Congo, Democratic Republic of the," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 5 August 2009).</ref> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo. <ref name="CIA" /> This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="CIA" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7154
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:52:57Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of the Congo: World Factbook, 2011<ref name="CIA">"Congo, Democratic Republic of the," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 5 August 2009).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence <ref name="DRC" /> During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="CIA" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo. <ref name="CIA" /> This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="CIA" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7153
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:48:54Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of the Congo: World Factbook, 2009<ref name="CIA">"Congo, Democratic Republic of the," ''CIA World Factbook''. http://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 5 August 2009).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="CIA" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo. <ref name="CIA" /> This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="CIA" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7152
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:46:28Z
<p>199.8.232.55: </p>
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<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of the Congo: World Factbook, 2009<ref name="CIA">"Congo, Democratic Republic of the," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 5 August 2009).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="CIA" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo. <ref name="CIA" /> This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="CIA" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7151
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:42:56Z
<p>199.8.232.55: </p>
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<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of the Congo: World Factbook, 2009<ref name="cia">"Congo, Democratic Republic of the," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 5 August 2009).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" />Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7150
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:39:25Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of Congo: World Factbook, 2011 <ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" />Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7149
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T12:33:39Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image =<br />
|imagewidth = 300<br />
|caption = Democratic Republic of Congo: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" />Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7132
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T06:03:17Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = <br />
|imagewidth = 300<br />
|caption = Democratic Republic of Congo: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
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<div>{{GoogleTranslateLinks}}<br />
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{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine(Summer 2006): 2-15. Print. </ref> (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7126
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T05:43:55Z
<p>199.8.232.55: </p>
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<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo <ref name="WD2006" /><br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995 and is currently MWC Global Church Advocate <ref name="MWC">"Staff & Offices." Mennonite World Conference. http://www.mwc-cmm.org/en15/index.php?option=com_content&view=article&id=10&Itemid=13&lang=en (accessed 18 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7125
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T05:36:23Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come. <ref name="Redekop">Gloria Neufeld Redekop, “The Understanding of Woman’s Place Among Mennonite Brethren in Canada: A Question of Biblical Interpretation,” The Conrad Grebel Review, 8 (Fall, 1990), pages 259-274. http://www.mbconf.ca/home/products_and_services/resources/publicati ons/mb _herald/vol_47_no_5/people_and_events/ordination_of_two_women_revives_discussion/.</ref><br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7124
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T05:34:26Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground. <ref name="Martens">Martens, Phyllis. The Mustard Tree: The Story of Mennonite Brethren Missions. Fresno, Calif: Mennonite Brethren Boards of Christian Education in cooperation with the Board of Missions/Services, 1971. Print.</ref> Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders. <ref name="Lind">Lind, Tim D. “Mennonite groups find unity in Congo: Fifty men and women from three conferences discuss new church models.” The Mennonite 01 Jan. 2008: n. pag.(Accessed 15 Apr. 2011). </ref><br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7123
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T05:30:24Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, son of MCC representative Pasacal Kulungu and current student at Fresno Pacific University, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. <ref name="Kulungu">Kulungu, Doug. Personal interview. 15 Apr. 2011. </ref> In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /> <br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Economic and Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line. <ref name="cia" /> Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. <ref name="Kulungu" /> However, the challenge becomes how does a church support itself when so many of its members are unemployed? According to Clement Kroeker who grew up in the DRC and is actively involved in humanitarian aid in the DRC today, even though the Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world and is very strong spiritually, it is very poor and does not receive much help from any foreign organization. <ref name="Kroeker">Kroeker, Clement. “ Re: Greetings from DRC Aaron.” Message to Aaron Shelly. 15 Apr. 2011. E-mail. </ref> Due to little money, many churches are unable to even pay their pastors. Thus the CEFMC will continue to struggle with economic and physical challenges due to the constant uncertain political and economical situations in the DRC. <ref name="Kulungu" /><br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians. <ref name="asah" />Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church. <ref name="Kulungu" /><br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon to think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so most likely it will have similar problems. <ref name="Kulungu" /><br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7122
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T05:08:49Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (also son of MCC, representative to the DRC, Pascal Kulungu), and e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
Nzash Lumeya, former missionary with strong connections in the DRC, says to identify with the CEFMC is to be Christo-Centric or Christ-Centered. <ref name="Lumeya">Lumeya, Nzash. “Re: Conversation and Learning: Goshen College.” Message to Aaron Shelly. 15 Apr. 2011 E-mail.</ref> In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. <ref name="Lumeya" /> The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States). <ref name="Lumeya" /><br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills. <ref name="Lumeya" /> Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7120
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T05:00:30Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine (Summer 2006). Print. </ref> He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church. <ref name="DRC" /><br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola. <ref name="DRC" /> <br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7118
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:57:54Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit. <ref name="DRC">“Background on the DRC.” MBMS International Witness Magazine(Summer 2006): 2-15. Print. </ref> (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7117
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:53:21Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Juhnke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7116
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:52:38Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Juhnke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land. <ref name="asah" /> By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Junjke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ" /> <br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ" /> <br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ" /> <br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ" /> <br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7115
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:48:44Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Junjke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ"><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7114
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:44:18Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html. (accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo. <ref name="MBofZ">Toews, J B, and Paul G. Hiebert. The Mennonite Brethren Church in Zaire. Fresno, Calif: Board of Christian Literature, General Conference of Mennonite Brethren Churches, 1978. Print.</ref><br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM). <ref name="Junjke" /> This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district. <ref name="MBofZ"><br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after. <ref name="MBofZ"> <br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7113
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:40:14Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia. http://www.gameo.org/encyclopedia/contents/C65403.html.(accessed 18 April 2011)</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7112
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:37:57Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji. <ref name="gameo">Janzen, A. E. and Peter M. Hamm. "Communauté des Ëglises de Frères Mennonites au Congo." Global Anabaptist Mennonite Encyclopedia Online. January 2010. Web. 18 April 2011. http://www.gameo.org/encyclopedia/contents/C65403.html.</ref> After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire. <ref name="cia" /> With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7111
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:34:03Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918. <ref name="asah">Lapp, John A, and C A. Snyder. Anabaptist Songs in African Hearts: Global Mennonite History Series: Africa. Intercourse, PA: Good Books, 2006. Print.</ref><br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people.<ref name="asah" /> In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba.<ref name="asah" /> The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed. <ref name="asah" /><br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa). <ref name="asah" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians. <ref name="asah" /><br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ. <ref name="asah" />To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily. <ref name="asah" /><br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996. <ref name="asah" /><br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations. <ref name="asah" /><br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7110
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:26:33Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM). <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions . Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7109
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:24:42Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World Conference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission. <ref name="Junjke">Juhnke, James C. A People of Mission: A History of General Conference Mennonite Overseas Missions (CIM). Newton, Kansas: Faith and Life Press, 1979. Print.</ref> The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7108
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:20:50Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="WD2006">"Mennonite World Conference Directory (2006)." Mennonite World COnference. http://www.mwc-cmm.org/en15/PDF-PPT/2006africa.pdf (accessed 7 April 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="WD2006" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="WD2006" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="WD2006" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="WD2006" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations. <ref name="WD2006" /><br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7105
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:08:09Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/cg.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations (“World 2006”).<br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7104
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:07:26Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"Democratic Republic of the Congo," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 15 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations (“World 2006”).<br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7103
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T04:03:11Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC)''', or the Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations (“World 2006”).<br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Aaron Shelly compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7102
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:46:53Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Communauté des Eglises de Frères Mennonites au Congo<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Democratic Republic of Congo</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1943</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Damien Pelende Tshinyama, Pres</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>95,208</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>582</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Communauté des Eglises de Frères Mennonites au Congo (CEFMC), Mennonite Brethren Churches in the Congo, is a Mennonite Brethren Church located in the Democratic Republic of Congo. Communauté des Eglises de Frères Mennonites au Congo is strongly affiliated with the broader Mennonite Brethren Church, Mennonite World Conference, and Mennonite Central Committee. The last world directory conducted by Mennonite World Conference in 2006 estimated EFMC’s membership at 95,208 in 582 congregations (“World 2006”).<br />
<br />
{{storiesblock<br />
|PageName= Communauté des Eglises de Frères Mennonites au Congo<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7101
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:42:00Z
<p>199.8.232.55: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7100
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:41:00Z
<p>199.8.232.55: /* Future of Eglises de Frères Mennonites au Congo */</p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Communauté des Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7099
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:40:44Z
<p>199.8.232.55: /* Key Individuals in the BIC Church in India */</p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the Communauté des Eglises de Frères Mennonites au Congo==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7098
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:40:13Z
<p>199.8.232.55: /* Key Individuals in the BIC Church in India */</p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7097
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:39:09Z
<p>199.8.232.55: </p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Damien Pelende Tshinyama''' is the president of Eglises de Frères Mennonites au Congo<br />
<br />
*'''Dr. Pakisa Tshimika''' was the Director of Health and Development in 1995<br />
<br />
*'''Pascal Kulungu''' is Mennonite Central Committee's contact person with CEFMC<br />
<br />
*'''Gilbert Ndunda''' was the presiding officer in 2003<br />
<br />
*'''Ngelego''' was the Secretary General in 2003<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7096
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:33:51Z
<p>199.8.232.55: /* Future of Bharatiya Khristiya Mandali */</p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Eglises de Frères Mennonites au Congo==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7095
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:33:06Z
<p>199.8.232.55: </p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
==Future of Bharatiya Khristiya Mandali==<br />
When asking someone native to the Congo about the future there is some hesitation in their response. This is due to the fact that in Africa it is uncommon think let alone worry about the future. This is not attributed to ignorance but rather African society. In light of this fact, the future for the Communauté des Eglises de Frères Mennonites au Congo (CEFMC) is both optimistic and troubling. There is no doubt in the minds of the CEFMC that its church will continue to grow. The question is how quickly. Will the church double in five years? Ten years? Fifty years? However, financially, the future of the church does not look any different. The physical finances of the church are all dependent on the government so it predicts to have similar problems (Kulungu).<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7094
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:31:39Z
<p>199.8.232.55: </p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
Based on a phone conversation with student Doug Kulungu, a student since 2005 at Fresno Pacific (Son of MCC representative Pascal Kulungu as well), and an e-mail correspondence with both Lumeya Nzash and Clement Kroeker I have come to a conclusion on several connections that the Mennonite Brethren Church of the Congo has with broader Anabaptist-Mennonite traditions. These are a Christ-centered theology, Peacemaking, missions, and yearning for learning.<br />
===Christ-centered===<br />
To identify with the CEFMC is to be Christo-Centric or Christ-Centered writes Lumeya. In early missions this is shown through the believer’s baptism. At such mission stations, only adults were baptized into the church. Like early Anabaptists, baptism was given upon a confession of faith after a period of catechetical instruction that marked ones acceptance of their new life in Christ (Lapp and Snyder 56).To belong to the CEFMC today is to join a fellowship in communion with the crucified and resurrected Christ. The grace experience in baptism is then coupled with a radical change in lifestyle exemplified in daily obedience to discipleship. Congolese are called to live out their faith and take up the cross and follow Christ daily (Lapp and Snyder 56).<br />
<br />
===Peacemaking===<br />
The CEFMC is a very closely linked with peacemaking. This has a strong emphasis in a country that throughout its history has almost always been ravaged by war. According to Kulungu, Mennonites in the Congo believe in peacemaking and peace building at the core of their beliefs. CEFMC has numerous programs promoting peace in the Congo and Africa as a whole. In fact, Congolese Mennonites are greatly contributing to the process of peace education and conflict transformation. Organization like the African Institute of Conciliation (INAC or Institut Africain de Conciliation) and the Council for Peace and Reconciliation in the Congo (CPRC) have actively engaged in peace education and conflict resolution without violence since civil war broke out in 1996 (Lapp and Snyder 89-92).<br />
<br />
===Focus on missions===<br />
In the CEFMC church planting is essential. Through their beliefs that the glorified Christ will again return seated at the right hand of the Father, there is a strong emphasis on missions. In fact, sharing their faith is not a choice but rather a commission by God. As a result, Churches are being planted locally (within the DRC), in Africa (Republic of Congo, Angola, South Africa, and more) and even globally (France, Canada, and the United States) (Lumeya).<br />
<br />
===Anabaptist learning===<br />
The CEFMC is very involved in MWC and MBMSI. Since the 1980s, all the three Mennonite church conferences in the Congo have participated in MWC. Leaders from each conference such as Rev. Masolo of CEFMC have served on the Executive Committee of MWC. In fact, Dr. Pakisa Tshimika is currently on the MWC staff. Also, through cooperation structures like the National Inter-Mennonite Committee (CONIM) various programs have been implemented such as peace education, training and information on the Anabaptist vision, research and documentation on the identity of Mennonite churches in Africa, and Inter-Mennonite consultations (Lapp and Snyder 89-90).<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7093
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:27:56Z
<p>199.8.232.55: </p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop).<br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
==Present challenges==<br />
<br />
===Physical Challenges===<br />
The DRC is one of the poorest countries in the world with seventy-one percent of its population under the poverty line (“CIA”). Spiritually the CEFMC is strong. In fact the church is growing quickly despite such poor economic conditions. However, how does a church support itself when ninety percent of its members are unemployed? Although Communauté des Eglises des Frères Mennonites du Congo is one of the largest Mennonite groups in the world, it is very strong but very poor and does not receive much help from any foreign organization. Thus the CEFMC will continue to struggle with physical challenges due to the constant uncertain political and economical situations in the DRC (Kulungu).<br />
<br />
===Gap of skills===<br />
Missions in the Congo have always emphasized teaching and learning the Gospel. This was often done through chapel-schools where orphans were taken in and taught agriculture, broad education, and the Gospel. An extension of these chapel-schools became the biblical institutes for teaching the next generation of theologians (Lapp and Snyder 52). Although this emphasized growth resulted in much growth in the CEFMZ it also resulted in a gap of skills (Lumeya). Many youth were becoming pastors and then the rest were mainly unemployed and in the church. A new emphasis must be made on getting youth to schools to learn other trades not just scripture. Teachers, doctors, mechanics, and other various professions must be taught so that the members of the church can stabilize and support the church. As Kulungu put it, a diversity of knowledge is crucial to a healthy church (Kulungu).<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Communaut%C3%A9_des_Eglises_de_Fr%C3%A8res_Mennonites_au_Congo,_Democratic_Republic_of_the_Congo&diff=7092
Communauté des Eglises de Frères Mennonites au Congo, Democratic Republic of the Congo
2011-04-26T03:23:26Z
<p>199.8.232.55: </p>
<hr />
<div>==History==<br />
===Origins===<br />
====Early Congolese mission attempt====<br />
An emphasis on African missions began January 24, 1912 when two American Mennonite groups-the Central Conference of Mennonites and the Defenseless Mennonite church-decided to create a common mission field for Belgian Congo. The new committee went by the official name Congo Inland Mission (CIM) (Juhnke 67). The first Mennonite missionaries, Lawrence and Rose Haigh, came to the Congo when still under Belgian rule in 1911. Aided by American Presbyterians and a Congolese evangelist, Mutombo, they established two mission posts, Kalamba Mukenge and Djoko Punda. Successful missions were marked by the training of their first Congolese teacher, Isaac Luabu, in 1915 and then the baptisms of seventeen people at Djoko in 1918 (Lapp and Snyder 52-54).<br />
<br />
====Founding of the Mennonite Church of the Congo====<br />
In 1912 Aaron A. Janzen and his wife Ernesta left for the Kasai district of Belgian Congo with the support of foreign missions within the Mennonite Brethren Conference. They too served on the Congo Inland Mission field starting in 1913 but soon Aaron A. Janzen left CIM in 1920 to start a strictly Mennonite Brethren mission post in Kikandji (Janzen and Hamm). After a realizing the poor location of Kikandji on a hill, they relocated the mission station ten kilometers to Kufumba which promised for more productive land (Lapp and Snyder 54). By 1926, they baptized their first convert, Luka Sengele, which led to thirty-seven others who were baptized. This laid the foundation for the Mennonite Church of the Congo (Toews and Hiebert 50).<br />
<br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1912'''<br />
|Defenseless Mennonite Church and Central Conference Mennonites agree on a new joint mission program in Belgian Congo, Congo Inland Mission (CIM) (Juhnke 67). This was also the year when the first Mennonite missionaries, Lawrence and Rose Haigh, arrived in the Belgian Congo. Although not associated with formation of the Mennonite Brethren church of the Congo, they pioneered broad Mennonite missions in the country (Lapp and Snyder 52).<br />
|-<br />
|valign="top"|'''1913'''<br />
|The first Mennonite Brethren missionaries Aaron Janzen and his wife Ernestina arrive in Belgian Congo. They are originally station at Djoko Punda, a mission post in the Kasai district (Toews and Hiebert 43).<br />
|-<br />
|valign="top"|'''1922'''<br />
|Aaron Janzen traveled more than four hundred kilometers on foot to find a new mission post near Kikwit (“Background” 5). He is interested in starting a separate mission for the Mennonite Brethren Church. After some time in Kikandji, they decide to relocate ten kilometers to a nearby valley, Kufumba. They hope to settle in Kufumba because of its more productive land. It is here that the first Mennonite Brethren mission post is built (Lapp and Snyder 54).<br />
|-<br />
|valign="top"|'''1926'''<br />
|The first convert, Luka Sengele, of Kufumba was baptized. It is then with the help of his witnessing that thirty-seven more people are baptized. This is the foundation for the African Mennonite Brethren Church (“Background” 5).<br />
|-<br />
|valign="top"|'''1930'''<br />
|With the help of Congolese consultants books of the Bible such as the Gospel of Mathew and Luke along with the Book of Acts were translated into Kikongo (Kituba). Also, a team consisting of Dijimbo Kubala, the first Congolese Mennonite Brethren teacher, Njanja Diyoyo and Ernestina Janzen continued to translate the New Testament up until Ernestina’s death in 1937. After her death, Martha Hiebert joined in translating and the New Testament was completed in 1943 (Lapp and Snyder 55).<br />
|-<br />
|valign="top"|'''1933'''<br />
|In 1933 a second independent Mennonite Brethren missions begins in Belgian Congo. Reverend H. B. Bartsch from Canada alongside his wife began a mission in the region of Dengese and Bololo. He was a product of the Bible School Movement that pushed people towards missions. They also formed the African Mission Society to support their missions involving friends back in Canada until the broader Mennonite Brethren Missions would take over (Toews and Hiebert 57-60).<br />
|-<br />
|valign="top"|'''1943'''<br />
|It was in this year that the two independent Mennonite Brethren mission efforts combined. Now the American Mennonite Brethren Mission (AMBM) assumed full responsibility for the two mission efforts. This meant that the missionaries no longer were dependent on local resources but rather were supplied by North America. This reinforced the mentality that the church was dependent on the missionaries. Although missionaries now had money to support their various projects, the Congolese lost the mindset of having to work for their own. At this time, missionaries were in charge of most positions in the church. These tasks ranged from pastoral duties to the training of Congolese to take over such responsibilities. Also since male missionaries played this larger role, most decisions in the church were made by males. Even though female missionaries greatly contributed to the foundation of the church, men were seen as in charge (Lapp and Snyder 55-61).<br />
|-<br />
|valign="top"|'''1947'''<br />
|The government declares that it will now subsidize all Protestant Mission Schools. As a result of new subsidies, it is now financially possible for the multiplying of mission stations. Along with new possibilities of growth, CIM and AMBM start to work together on various joint projects. This lead to the foundation of a higher-level teacher school in Nyanga called Ecole de Moniteurs, and a school for missionary children in Kajiji, Ecole Belle Vue (Lapp and Snyder 64-65).<br />
|-<br />
|valign="top"|'''1960'''<br />
|After seventy years of colonization, Congo gains its independence (“Background” 5). During this time, the missionaries began to move their headquarters from rural countryside to urban cities in order to be able to evacuate if they need to. Along with this shift in headquarters was the passing of power to the Congolese people (Lapp and Snyder 69). In May AMBM adopted the Points of Understanding in the Future Relation of the American Brethren Church and the Association Des Eglises Des Freres Mennonite au Congo. In this document, AMBM acknowledged its joy and privilege to work alongside the Association des Églises de Frères Mennonites au Congo (AEFMC). They agreed to financially support the AEFMC and help out in many other church missions. This was with the acknowledgement that as soon as the AEFMC could manage on its own they would dissolve all responsibilities to the AEFMC (Toews and Hiebert 211-215).<br />
|-<br />
|valign="top"|'''1963'''<br />
|A joint AEFMC/AMBM-EMC/CIM theological school is started in Kajiji. The goal was to train more highly-qualified leaders for the Mennonite Churches in the Congo. The result was that young people from all over Congo went to the school and left with the idea that the Congo Mennonite Church was a unity of the three Mennonite Churches in the Congo. It was the beginning of a spirit of cooperation between the different Mennonite groups in the Congo (Lapp and Snyder 74-75).<br />
|-<br />
|valign="top"|'''1964'''<br />
|The Kwilu rebellion broke out started by Pierre Mulele, a former minister in the cabinet of the first Prime Minister of the Congo, Patrice Lumumba (Lapp and Snyder 75). The Jeunesse, French word meaning “youth”, consisted of gangs of men that were dissatisfied with how the independence failed to meet their demands. Although their attacks were aimed at predominately government centers, mission stations were also hit because of their close link to the government. That January the Congo Inland Mission station of Kandala was burned to the ground (Martens 86-88). Even though the rebels were eventually pushed back the local Mennonite Brethren churches that were dependent on aid from North America were left stranded and forced to become independent when missionaries fled for their safety. However, many missionaries fled over to Angola which led to a new mission emphasis in Angola (“Background” 5).<br />
|-<br />
|valign="top"|'''1966'''<br />
|The first post rebellion conference is held at Gungu. Nine churches send forty-two delegates to the gathering. In light of the past two years of devastation within the church as a result of the rebellion and extreme poverty. Members of the conference rejoice in their fellowship (Toews and Hiebert 150).<br />
|-<br />
|valign="top"|'''1971'''<br />
|New government leadership changed the countries name to Republic of Zaire (“CIA”). With new government, on June 9 the government of Zaire officially acknowledged the Communauté des Églises de Frères Mennonites au Zaire (CEFMZ) replacing the Association des Églises de Frères Mennonites au Congo (AEFMC)as national entity with the following officers serving on the Executive Committee of the president: Arnold Prieb, president; Djimbo Kubala, vice-president; Mukoso Matthieu, secretary; Dijojo Ngango, legal representative; Hartmut Schroeder, assistant secretary. The executive committee is made of five Zairians and two missionaries. Then on August 7, in a conference held at Kafumba, the AMBM no longer operated separate CEFMZ. The headquarters for the CEFMZ was also built in Kikwit soon after (Toews and Hiebert 164-165).<br />
|-<br />
|valign="top"|'''1980'''<br />
|Pakisa Tshimika, a graduate with a master’s degree in public health returned to Kajiji becoming the first non-missionary and university graduate to be in charge of a 150-bed hospital that serves more than 80,000 people. Following Tshimika, Denis Matshifi became the first non-missionary physician in the CEFMZ medical field. Another first was the development of the Department of Health and Development (DESADEC) which provides care in many aspects of health and development (Lapp and Snyder 87).<br />
|-<br />
|valign="top"|'''1984'''<br />
|Kadi Hayalume becomes the first CEFMZ woman to graduate with a theology degree (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''1987'''<br />
|CEFMZ alongside representatives of the other Congo Mennonite Churches participated in sessions of Mennonite World Conference held in Filadelphia Paraguay. At the gathering they issue a joint statement conveying their eagerness to create an organization in Zaire promoting the Anabaptist-Mennonite vision of the church and society. It would also act as a coordinator for activities such as mutual aid and fraternal gatherings in order to increase the unifying ties of Congolese Mennonites. This idea was further reinforced by an inter-Mennonite seminar focused on peace organized by Rev. Mukanza Ilunga at the Mondeko Center in Kinshasa in October. As a result, on December 11, the National Inter-Mennonite Committee was officially formed (Lapp and Snyder 89-90).<br />
|-<br />
|valign="top"|'''1996'''<br />
|The Superior Theological Institue of Kinshasa (ISTK) transformed into the Christian University of Kinshasa (UCKin or Universite Chretienne de Kinsasa) (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''1997'''<br />
|President Mobutu is forced out of Zaire and the country decides to change its name to the Democratic Republic of Congo (“CIA”). This results in the CEFMZ becoming the CEFMC better known as the Communauté des Ëglises de Frères Mennonites au Congo (“Background” 5). Replacing him was Mzee Laurent Desire Kabila which signified the time when violence and recruiting child-soldiers into fighting began to take root (Lapp and Snyder 92).<br />
|-<br />
|valign="top"|'''2001'''<br />
|Sixteen Mennonite women theologians gathered in Kinshasa to discuss issues relation to Congolese Mennonite women theologians (Lapp and Snyder 85).<br />
|-<br />
|valign="top"|'''2003'''<br />
|In August Mama Kadi Tshinyama was ordained by the CEFMC. She was acknowledged for her contribution in the fields of spiritual formation, economic development, and theology. Since then, three more women theologians have ben ordained in the Congo and even more are scheduled to come (Redekop). <br />
|-<br />
|valign="top"|'''2006'''<br />
|New Constitution for the DRC is adopted with a commitment for free election in June. (Witness – summer 2006)<br />
|-<br />
|valign="top"|'''2007'''<br />
|From November twenty-second to the twenty-fifth the world’s second largest concentration gathered in Kinshasa. The meeting was made up of fifty Congolese representing each of the three Mennonite denominations in Congo – the Congo Mennonite Brethren Church, Congo Evangelical Mennonite Church and Congo Mennonite Church. It was the first National Forum of the Congo Forum for Conversation, set up by Mennonite World Conference to promote conversation among Congolese Mennonites about the future of their churches and to think about new models for relationships with the global Anabaptist community. The diverse group was a rarity in the Congo which was made up of as many women as men, participants both you and old, and lay people of the church alongside church leaders (Lind).<br />
|}<br />
<br />
[[Category:Democratic Republic of the Congo Sources]]</div>
199.8.232.55
https://anabaptistwiki.org/mediawiki/index.php?title=Iglesia_Evangelica_Menonita_Hondure%C3%B1a,_Honduras&diff=7091
Iglesia Evangelica Menonita Hondureña, Honduras
2011-04-26T03:17:57Z
<p>199.8.232.55: </p>
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La '''Iglesia Evangélica Menonita Hondureña ''' fue fundada por misioneros de Eastern Mennonite Missions, quienes llegaron al norte de la costa Hondureña en 1950. Esta obra misionera empezó cerca de la amplia zona bananera en las ciudados de La Ceiba, Trujillo, y San Pedro Sula y sus alrededores. Muchas, pero no todas, de las 136 congregaciones están localizadas en estas áreas.<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 230. Traducido por Daniel Moya.</ref><br />
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== Historias ==<br />
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== Historia ==<br />
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''Una Breve Introducción''<br />
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La conferencia tiene sus orígenes desde 1950 con la llegada de los primeros misioneros menonitas. Desde el comienzo, los misioneros no solo se enfocaron en compartir el evangelio sino también respondieron a las necesidaded físicas de la gente, ayudándolas en el área de agricultura, educación, salud, y desarrollo comunitario. Durante la década de los 60, la transición de líderes extrangeros a nacionales ocurrió, y en e1969 las congregaciones se juntaros para crear la conferencia.<ref>Global Gift Sharing Report (MWC, 2005), 103.</ref><br><br />
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<br> La Iglesia ha tenido un trabajo fuerte con refugiados salvadoreños de la guerra. Otras prioridades incluyen desarrollo comunitario y capacitación de líderes. La Iglesia es miembra del Congreso Mundial Menonita.<br />
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=== Orígenes ===<br />
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'''Background'''<br />
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The presence of Protestant Christianity in Honduras historically has been rather limited historically. The first Protestant organization to enter Honduras was the Central American Mission in 1896. By the 1920s, other Protestant churches had emerged and were able to expand alongside the sizable presence of the United Fruit Company, which by 1924 owned 87,000 acres of land in Honduras.<ref>Jaime Prieto Valladores, Mission and Migration: Global Mennonite History (Kitchener, ON: Good Books, 2010), 251.</ref> However, the presence of Protestants in Honduras remained relatively small; in 1950 there were just 4,000 Protestants, although by 1967 that number grew to 18,000.<ref>Ibid., 254.</ref><br />
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'''Beginnings of La Iglesia Evangelica Menonita Hondureña (IEMH''')<br />
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In 1950, North American Mennonites from the East Chestnut Street Mennonite Church in Lancaster, PA discussed the possibility of starting mission work in Central America. Church members reached out to the Eastern Mennonite Board of Missions (EMBM) to consider various locations to establish a mission. EMBM president Henry Garber and East Chestnut Street Mennonite Church member Jacob E. Brubaker toured the Central American countries of Guatemala, El Salvador, Nicaragua, and Honduras. After seeing the poor living conditions on the northern coast of Honduras, the two men recommended Honduras as the location to establish a Mennonite missionary presence. Among the problems they saw in northern Honduras were malnutrition, tuberculosis, a lack of medicine, and a school attendance rate of less than half the students. At the time, Honduras was one of the poorest countries in the Western Hemisphere, and this was especially true for its northern, coastal region. Thus, when the Mennonite Church was established in Honduras, the primary focus was placed on the northern part of the country.<ref>Grace A. Wenger, Eastern Mennonite Board of Missions and Charities: 1894-1980 (unpublished), 1.</ref><br />
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Two missionaries from the East Chestnut Street Mennonite Church, Grace and George Miller, arrived in Trujillo, Honduras in May 1950.<ref>Ibid., 3.</ref> In August 1951, Dora Taylor came to Honduras and served as a nurse for a medical clinic.<ref>Ibid., 5.</ref> The first church was constructed in the fall of 1952. The second permanent missionary couple, James and Beatrice Hess, arrived in Honduras in December 1952 and established Mennonite missions in Puerto Castillo, Santa Fe, San Antonio, and Guadalupe.<ref>Ibid., 9.</ref> Throughout the rest of the 1950s, the EMBM focused on establishing churches, medical clinics, and mission homes for the missionaries. Both missionaries and Hondurans viewed the medical clinics as essential to meeting the needs of the community and establishing trust between missionaries and Hondurans.<ref>Ibid., 14.</ref> In 1956, in the former United Fruit Company town of Tocoa, the Mennonite medical clinic served roughly 2,400 patients.<ref>Ibid., 15.</ref> In Sava in 1960, Mennonites constructed a chapel and a medical clinic, which served over 5,000 patients. The recently established Mennonite churches in the 1950s were rather small, such as the 24-member church in Santa Fe in 1953.<ref>Ibid., 20.</ref>&nbsp;The Mennonite missionaries soon realized they lacked the ability to fully educate Hondurans on Mennonite beliefs. In order to provide better education and training in the Mennonite faith for Hondurans, they opened a Bible institute in 1960.<ref>Ibid., 39-40.</ref> By the 1960s, the focus of the Mennonite missionaries shifted from establishing more churches and clinics to shifting leadership to native Hondurans, a process that proved long and challenging.<ref>Ibid., 30.</ref><br />
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== Timeline ==<br />
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'''1950''' - Mennonites from Lancaster sent the first missionaries to northern Honduras to establish the Mennonite church. Mennonites became the only permanent, evangelical Christian presence in Trujillo.<ref>Ibid., 2.</ref><br />
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'''1956''' - Eastern Mennonite Board of Missions and Charities established a mission home, chapel, and medical clinic in Tocoa. The medical clinic served about 2,400 patients that year.<ref>Ibid., 15.</ref><br />
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'''1960''' - In response to both a lack of training and means of transportation for Honduran Christians, the EMBM established a mobile Bible institute to educate Hondurans on the Mennonite faith tradition.<ref>Ibid., 39-40.</ref><br />
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'''1964''' - Francisco Flores and his wife became the first Honduran, licensed co-pastors. They still shared responsibility with missionaries.<ref>Valladores, Mission and Migration, 256.</ref><br />
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'''1965''' - The Mission Council of the EMBM, comprised of missionaries, was dissolved and absorbed by the church organization in Honduras. This was one of the first steps in transitioning authority from the North American missionaries to the Honduran church members.<ref>Wenger, Eastern Mennonite, 34.</ref><br />
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'''1969''' - The constitution for la Iglesia Evangelica Menonita Hondureña (Honduran Evangelical Mennonite Church), was approved. The power shift away from missionaries to Honduran Mennonites was not instantaneous, though.<ref>Valladores, Mission and Migration, 262.</ref><br />
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'''1969''' - La Guerra del Fútbol (The Soccer War) between Honduras and El Salvador broke out over contested borderlands, resulting in the deaths of 3,000 people and the loss of homes for 38,000 Salvadorans. Members of the Honduran Evangelical Mennonite Church did volunteer work and distributed food, clothing, and medicine for some of the 50,000 Salvadoran victims that entered Honduras due to the conflict.<ref>Ibid., 255.</ref><br />
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'''1970''' - La Iglesia Evangelica Menonita Hondureña received full legal status. Property like church buildings, medical clinics, and housing shifted legally to the Hondurans.<ref>Ibid., 262.</ref><br />
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'''1973''' - North American Mennonite missionaries Edward and Gloria King started an evangelistic outreach to Honduran youth in Tegucigalpa. They started Bible studies and recreation programs, helping troubled teens, including ex-drug addicts. Throughout the next decade, their work continued without a formal meeting place. This ministry became known as ''Amor Viviente'' (Living Love).<ref>Ibid., 268</ref><br />
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'''1978''' - La Iglesia Evangelica Menonita Hondureña granted separate legal status to ''Amor Viviente'', although funding from EMBM continued to send financial support. ''Amor Viviente'' considered itself non-denominational as a neo-Pentecostal church, thus “Mennonite” was not included in the name.<ref>Ibid., 268</ref><br />
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'''1980-late 1980s''' - Significant numbers of Salvadoran refugees began entering Honduras. The Honduran Evangelical Mennonite Church and MCC were both involved in efforts to aid the refugees; in 1982 they consolidated their efforts to better coordinate as a single, Mennonite entity.<ref>Charlie Geiser and Linda Shelly, “History of the Mennonite Refugee Program in Honduras,” (MCC Canada, 1987), 3.</ref> Beginning in June 1984, the Mennonite Church (both MCC and IEMH) was placed in charge of the coordination of construction and maintenance of infrastructure in the camps of Mesa Grande and Colomoncagua.<ref>Ibid., 4.</ref> Mennonites and Catholics joined together in 1985 to hold worship services for refugees.<ref>Ibid., 6.</ref> The refugee crisis had lessened somewhat by the late 1980s with more refugees leaving than entering camps such as Mesa Grande (the primary camp Mennonites were in charge of) in 1987, when there was a monthly average of 90 repatriations to 21 new entries.<ref>Ibid., 6.</ref><br />
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'''1987''' - The Honduran Evangelical Mennonite Church along with the Franconia Mennonite Conference (Pennsylvania) founded Proyecto MAMA, Mujeres Amigas Millas Aparte (Women Friends Miles Apart). The vision of the MAMA project was and still is to construct a wall of protection around children who were born into poverty.<ref>Honduras MAMA Project, “Global Family: educational sponsorship: Sponsorship Report, 2011,” MCC Global Family, http://globalfamily.mcc.org/system/files/Honduras_MAMA%20Project_Spring%202011%20US.pdf (accessed April 15, 2011).</ref>&nbsp;It works to provide both formal and informal education and to strengthen individual and community values.<ref>MAMA Project. “Between Faith and Works.” MAMA Project. Proyectomama.org/index.php?lang=en&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;pag=inicio (accessed April 12, 2011).</ref><br />
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'''1993''' - The Honduran Evangelical Mennonite Church helped to form the Christian Civic Movement that worked to end the clause in the Honduran constitution that made military service mandatory.<ref>Portal de Desarrollo Sostenible, “Derogación del Servicio Militar Obligatorio en Honduras,” Portal de Desarrollo Sostenible, http://rds.hn/index.php?documento=326 (accessed April 17, 2011).</ref>&nbsp;The IEMH participated in hunger strikes and demonstrations, protesting a law they saw as counter to Jesus' teachings.<ref>Pedro Calix, e-mail message to author. April 13, 2011.</ref><br />
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'''1995''' - On April 5, 1995 the Honduran government abolished the clause in its constitution that mandated compulsory military service. The Honduran Evangelical Mennonite Church was integrally involved in the process of appealing to the government to change the constitution in the years leading up to the change and was a significant factor in the decision.<ref>Portal. "Derogación del Servicio Militar."</ref><ref>Calix, e-mail message to author.</ref><br />
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'''1997''' - The MAMA project established the Community Center for School Tutoring and Special Attention as a response to problems with special education in Honduras, where 5 in 10 students demonstrate signs of learning disabilities, yet few receive appropriate help. This program provides instruction&nbsp;for teachers and parents&nbsp;on dealing with students' learning disabilities. It also provides instruction for an average of 130 students in an individualized manner.<ref>MAMA Project, “Our Development Programs,” MAMA Project, http://www.proyectomama.org/index.php?lang=en&amp;amp;amp;amp;amp;amp;amp;amp;amp;amp;pag=programas#1 (accessed April 14, 2011).</ref><br />
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'''1999''' - The Honduran Evangelical Mennonite Church formed the Peace and Justice Project, working with past and current gang members in efforts to help them rehabilitate.<ref>Charity Wire, “Honduran gang members ‘wander’ into new life,” Charity Wire, http://www.charitywire.com/charity96/01617.html (accessed April 17, 2011).</ref>&nbsp;The IEMH established this program in response to the abusive and violent practices of the government against gang members. The government had been arresting thousands of teens and young adults on the suspicion of being gang members. The Peace and Justice Project also provides HIV/AIDs education in hopes of preventing its spread. There are currently five staff members and 20 volunteers in three northern Honduras regions. MCC contributes approximately $38,000 per year to support the work of the program. Ricardo Torres, of MCC, works with the Delinquent Youth Recuperation Program of the Peace and Justice Project. He has personally helped 20 young people turn around their lives through visiting gang members in hospitals and prisons. Soccer games and community clean up efforts are an avenue for workers in Peace and Justice to talk about improving gang members’ self-esteem and resolving conflict nonviolently.<ref>Tim Shenk, “’Brother Ricardo:’ MCCer befriends the despised as he rehabilitates gang members,” Mennonite Weekly Review, May 29, 2006.</ref>&nbsp;&nbsp;<br />
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There continue to be significant problems of violence by both the government and gang members, resulting in the killings of numerous rehabilitated gang members that had worked with the Peace and Justice program. Torres lamented the fact that 25 of the 60 young men he had worked with, some for as long as two years, had been killed, presumably by the government for their past gang affiliation.<ref>Sevenier, Gaelle. “Politics of Toleration towards Youth Extermination in Honduras.” April 27, 2003. http://gsevenier.online.fr/gangavrilang.html (accessed April 15, 2011).</ref><br />
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'''2009''' - In response to the coup that ousted President Manuel Zelaya, the Honduran Evangelical Mennonite Church called for church leaders to avoid further polarizing Honduran society. The church responded to the deaths of two Hondurans and the injury of dozens of others by asking for Christians to work for peace, not polarization.<ref>Tim Shenk, “Honduran church calls for dialogue after coup,” Mennonite Weekly Review, Aug. 10, 2009, http://www.mennoweekly.org/2009/8/10/honduran-mennonites-call-dialogue-after-coup/ (accessed April 13, 2011).</ref> Also, the IEMH called on government authorities to respect the human rights of all Hondurans. In a statement, the IEMH asked for the Honduran people to “live together in diversity of thought and political ideology, seeking the true meaning of democracy, where everyone can live in harmony and respect each other, turning the conflict into an opportunity to… create a more just society with equal opportunities.”<ref>Kathleen Kern, “No good side in this coup,” Mennonite Weekly Review, Aug. 10, 2009, http://www.mennoweekly.org/2009/8/10/no-good-side-coup/ (accessed April 13, 2011).</ref><br />
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=== Vida Contemporánea ===<br />
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''Contemporary Projects - MAMA Project''<br />
<br>The MAMA Project continues to work on behalf of those in poverty and has expanded outside of just Honduras to include programs in Nigeria and Haiti. The program in Haiti began in 1998 and functions to aid school age students in being able to attend class through scholarships that make the classes affordable.<ref>MAMA Project, MAMA News. Pennsburg, PA: MAMA Project, Inc., Sep/Oct 2006.</ref> In August of 2006, the MAMA Project expanded to Nigeria, working to prevent NOMA, a flesh-eating disease associated with malnutrition.<ref>Ibid.</ref> <br>In Honduras, the MAMA Project works to provide not just proper nutrition for children in poverty, but also proper hygiene through the distribution of toothbrushes and toothpaste.<ref>MAMA Project, MAMA News, Pennsburg, PA: MAMA Project, Inc., March/April 2008.</ref> The MAMA Project connects workers from the US with those in need in Honduras; in 2005 the MAMA Project purchased and constructed 8-10 dental units<ref>MAMA Project, MAMA News, Pennsburg, PA: MAMA Project, Inc., Sept/Oct 2005.</ref> and the following year it received help from a dental team from the Franconia Conference (PA) that served 300 Honduran patients in a week.<ref>MAMA Project, MAMA News, Pennsburg, PA: MAMA Project, Inc., July/Aug 2006.</ref> North American Mennonites continue to volunteer labor and resources to support the MAMA Project. In 2011, 15 mission teams from North America agreed to provide medical, dental, and construction service in 60 Honduran communities.<ref>MAMA Project, MAMA News, Pennsburg, PA: MAMA Project, Inc., Jan/Feb 2011.</ref> <br>The MAMA Project is an integral part of the IEMH’s ministry outreach to the Honduran community. It is an example of the emphasis the Mennonite tradition places on service and outreach to the poor. Also, the MAMA Project serves as a connector between the IEMH and the North American Mennonite Church, particularly the Franconia Mennonite Conference in Pennsylvania. <br>''<br>''<br />
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== '''Mennonite Identity''' ==<br />
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The Honduran Evangelical Mennonite Church practices many of the beliefs that were integral to the Anabaptists of the 16th century. This has been demonstrated in the way Honduran Mennonites have resisted violence and actively resisted the law that previously made military service compulsory. Their legislative victory in 1995 was a testament to their peace witness as a national church. Another key theological similarity between 16th century Anabaptists and present day Honduran Mennonites is an emphasis on community, which is apparent in the tradition of weekly or biweekly youth group meetings for young adults ranging from pre-teen to until marriage.<ref>Elisabeth Zwier, e-mail message to author, April 12, 2011.</ref> In Tegucigalpa, the church has monthly Friday prayer meetings and occasional day or weekend-long retreats for various groups of church members.<ref>Ibid.</ref><br />
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A much different, but perhaps equally important way of demonstrating the value of community is the manner of responding to human suffering. Just as 16th century Anabaptists believed in an economy of common goods, where no one went hungry or suffered innocently, the IEMH has also embodied these beliefs. The IEMH’s value of community was clear in its response to the suffering of Salvadoran refugees in the 1970s and 1980s, when it provided food, shelter, finances, and spiritual outreach.<ref>Geiser and Shelly, “History of the Mennonite Refugee Program,” 6.</ref> This was equally true for the 1990s when the IEMH participated in demonstrations on the streets and hunger strikes opposing the government’s law of compulsory military service.<ref>Pedro Calix, e-mail message to author, April 13, 2011</ref><br />
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'''Fostering Mennonite Identity'''<br />
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In the early 1980s, there was an effort to learn the Anabaptist roots of their religion amongst many Central American Mennonites. As a result, Mennonite leaders created the Latin American Anabaptist Seminary, SEMILLA, in Guatemala City, to foster growth and provide theological training in the Anabaptist tradition for Mennonite pastors.<ref>Erlinda de Robelo, e-mail message to author. April 11, 2011.</ref> SEMILLA continues to provide education for eight Central American countries, including Honduras. However, in the past decade, the emphasis on theological connections to the Anabaptist faith tradition appears to have waned. No longer are all of the pastors preaching an Anabaptist theology; rather, many are more concerned with the numerical growth of their congregation and many are preaching a theology of prosperity, an influence of other Evangelical denominations upon the Mennonite tradition in Honduras. Also, after a strong witness for the suffering of the poor throughout the 1980s and efforts in the 1990s to eliminate compulsory military service, the IEMH has been somewhat inactive lately on a national level.<ref>De Robelo, e-mail message to author; Zwier, e-mail message to author</ref><br />
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At the same time, though, the IEMH has continued to profess a commitment to peace and justice issues. This was clear in their response to the military coup that ousted President Manuel Zelaya, when the IEMH called for Hondurans to treat each other with respect and love, rather than in polarizing and hateful ways.<ref>Kern, “No good side.”</ref> Also, the existence of the Peace and Justice Project and the MAMA Project both speak to Honduran Mennonites’ concern for social justice issues and the plight of the poor.<br />
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Honduran Mennonites maintain contact with one another on a theological level through a national, annual youth retreat and leadership meetings for pastors and delegates throughout the country.<ref>Zwier, e-mail message to author; Leonardo Chavarría Gomez, e-mail message to author, April 4, 2011.</ref>&nbsp;National church offices of organizations such as Peace and Justice and MCC also provide connection for Mennonites within the country.<ref>Zwier, e-mail message to author; Chavarría Gomez, e-mail message to author.</ref>&nbsp;The IEMH is part of CAMCA (Consulta Anabautista Menonita Centro Americana, or the Central American Anabaptist-Mennonite Conference), which includes the Central American countries of Belize, Panama, Honduras, Guatemala, Costa Rica, and Nicaragua. CAMCA meets once a year, each time in a different country, and serves to promote dialogue amongst Mennonites throughout Central America.<ref>De Robelo, e-mail message to author.</ref><br />
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'''Major Challenges Facing IEMH'''<br />
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IEMH is not currently growing at the rate of other churches, and is smaller than the church that branched off it in the 1980s, ''Amor Viviente; ''this is a source of concern for some members.<ref>Chavarría Gomez, e-mail message to author.</ref>&nbsp;Theological identity is an underlying issue that may challenge the church in the future. Some associate the gospel of health and wealth to a church with the capability to grow, while others see this as a separation from the Mennonite ideology the church is based on.<ref>Zwier, e-mail message to author; Chavarría Gomez, e-mail message to author; de Robelo, e-mail message to author.</ref> Also, the IEMH faces difficulties in adequately training its leaders, especially in rural regions where many people have felt the call to ministry but lack access to formal instruction.<ref>Chavarría Gomez, e-mail message to author</ref><br />
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Another challenging issue is the role of women in the church. The expectation for male members is that they will form part of the local church leadership, which consists of the pastor, elders, deacons, and administrator. Women, while valued members of the congregation, are not always assumed to take the same positions, although at times they do.<ref>De Robelo, e-mail message to author.</ref> In some cases, they are more often assumed to become Sunday School teachers and compose the majority of the teachers.<ref>Chavarría Gomez, e-mail message to author.</ref> How this plays out in the future could have a powerful impact on the size and growth of the congregation and likely depends greatly on the particularity of the individual church.<ref>Zwier, e-mail message to author.</ref><br />
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'''Vision for the Future'''<br />
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Whether the church will continue uniformly as a Mennonite theology or will move away from its Anabaptist-Mennonite roots and become absorbed by new theological currents, such as that of prosperity, is uncertain. The IEMH has members that take various stances on the importance of the church being a prophetic voice in responding to injustice, with some members supporting and other opposing.<ref>De Robelo, e-mail message to author.</ref>&nbsp;On the other hand, the IEMH could become an even stronger voice for peace and justice that works against governmental corruption, poverty, and gang violence.<ref>Zwier, e-mail message to author.</ref> Leaders in the church express desire for the beliefs and values of Anabaptism to be passed down to future generations so that the church may continue as a witness of peace, justice, community, and a follower of the teachings of Jesus.<ref>De Robelo, e-mail message to author; Calix, e-mail message to author.</ref><br />
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== Recursos Electrónicos ==<br />
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''Insert Links to Electronic Resources Here''<br />
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== Bibliografía anotada ==<br />
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Annotated Bibliography<br />
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Calix, Pedro. e-mail message to author. April 13, 2011.<br />
<blockquote>E-mail message by the Pastor of the Honduran Evangelical Mennonite Church in Tegucigalpa. Pastor Calix studied at SEMILLA Latin American Anabaptist Seminary and graduated in 1997. He has been a Mennonite pastor since 1975 and recounted his perceptions of the most influential events of the past several decades in the IEMH. </blockquote><br />
Charity Wire. “Honduran gang members ‘wander’ into new life.” Charity Wire. http://www.charitywire.com/charity96/01617.html (accessed April 17, 2011).<br />
<blockquote>Article describing the origins and actions of the Peace and Justice program in Honduras that the IEMH and MCC support jointly. </blockquote><br />
Chavarría Gomez, Leonardo. e-mail message to author, April 4, 2011.<br />
<blockquote>E-mail message describing the IEMH from the perspective of a church member in Tegucigalpa. </blockquote><br />
De Robelo, Erlinda. e-mail message to author. April 11, 2011.<br />
<blockquote>E-mail explaining the situation of the Honduran Mennonite Church from the perspective of a church member and executive director of the MAMA Project in Honduras. </blockquote><br />
Destiny’s Children. “Honduras: Peace and Justice.” Destiny’s Children. http://www.destinyschildren.org/en/how-to-help/local-initiatives/honduras-paz-y-justicia/ (accessed April 15, 2011).<br />
<blockquote>Explains the creation of the Peace and Justice program in La Ceiba, Honduras. The IEMH created the Peace and Justice program as part of their Christian Civic Movement in order to react to the increase of gang problems in the region. Peace and Justice helps gang members rehabilitate their lives and introduces them to Christianity. </blockquote><br />
Geiser, Charlie, and Linda Shelly. “History of the Mennonite Refugee Program in Honduras.” MCC Canada, 1987.<br />
<blockquote>This article explains the situation of refugees in Honduras during El Salvador’s civil war during the early 1980s. The IEMH and MCC were involved in efforts to aid Salvadoran refugees, as well as to evangelize. </blockquote><br />
Honduras MAMA Project. “Global Family: educational sponsorship: Sponsorship Report, 2011.” MCC Global Family. http://globalfamily.mcc.org/system/files/Honduras_MAMA%20Project_Spring%202011%20US.pdf (accessed April 15, 2011).<br />
<blockquote>Explains the vision of the MAMA project to build “a wall of protection” around poverty-stricken children. This also explains the contributions made by the MCC Global Family to the MAMA project, such as financial support for six preschools and two tutoring centers. </blockquote><br />
Kern, Kathleen. “No good side in this coup.” Mennonite Weekly Review. Aug. 10, 2009. http://www.mennoweekly.org/2009/8/10/no-good-side-coup/ (accessed April 13, 2011).<br />
<blockquote>Responds to the military coup that ousted Honduran President Manuel Zelaya. Kern summarizes the stance taken by the Honduran Mennonite Church that the government should respect the human rights of all Hondurans. The HMC also called on church leaders to avoid further polarizing Honduran society and instead strive for a Honduras where people can live together in harmony. </blockquote><br />
MAMA Project. “Between Faith and Works.” MAMA Project. proyectomama.org/index.php?lang=en&amp;pag=inicio. (accessed April 12, 2011).<br />
<blockquote>Explains the origins of the MAMA Project, which was a joint effort by Honduran Mennonites and Franconia Conference (PA) Mennonites to promote the development of families with limited resources. It provides explanations of each of the programs the MAMA Project created, such as preschool education, HIV-AIDs Prevention Education, and the Diakonia Farm. </blockquote><br />
MAMA Project. MAMA News. Pennsburg, PA: MAMA Project, Inc., Jan/Feb 2011.<br />
<blockquote>Mentions the planned mission work by North American Mennonites to help the MAMA Project in 2011 with medical, dental, and construction work. </blockquote><br />
MAMA Project. MAMA News. Pennsburg, PA: MAMA Project, Inc., July/Aug 2006.<br />
<blockquote>Tells of a dental team from the Franconia Mennonite Conference of Pennsylvania arriving and providing dental work for a week, during which they served over 300 patients. </blockquote><br />
MAMA Project. MAMA News. Pennsburg, PA: MAMA Project, Inc., Mar/Apr 2008.<br />
<blockquote>Details the Nutrition Center, part of a program that works to help children suffering from severe malnutrition. One focus of the Nutrition Center is teaching parents how to provide proper nutrition for their children. Some children are sent to the hospital if in too serious a state of illness, but upon release from the hospital many return to the Nutrition Center to continue recuperation. </blockquote><br />
MAMA Project. MAMA News. Pennsburg, PA: MAMA Project, Inc., Sep/Oct 2005.<br />
<blockquote>Details the efforts of the MAMA project to create 8-10 dental clinics as part of their Dental Clinic Project to serve impoverished Honduran youth. Also chronicles the establishment of a program in Nigeria in August of 2006 to prevent NOMA, a flesh-eating disease that affects severely malnourished children. </blockquote><br />
MAMA Project. MAMA News. Pennsburg, PA: MAMA Project, Inc., Sep/Oct 2006.<br />
<blockquote>Provides a sidebar explaining the origins of particular MAMA outreach programs, such as a scholarship program in Haiti that began in 1998 to help dozens of Haitian students attend school. </blockquote><br />
Portal de Desarrollo Sostenible. “Derogación del Servicio Militar Obligatorio en Honduras.” Portal de Desarrollo Sostenible. http://rds.hn/index.php?documento=326 (accessed April 17, 2011).<br />
<blockquote>This webpage details the efforts of various groups within Honduras to change the law in the Honduran constitution that made military service obligatory until 1995. The Honduran Evangelical Mennonite Church played a significant role in repealing the law. </blockquote><br />
Sevenier, Gaelle. “Politics of Toleration towards Youth Extermination in Honduras.” April 27, 2003. http://gsevenier.online.fr/gangavrilang.html (accessed April 15, 2011).<br><br />
<blockquote>This website tells of the abuses perpetrated by the Honduran government against gang members, who have arbitrarily arrested and detained, beaten, and even killed by the government for as little as possessing a gang tattoo. Ricardo Torres, the coordinator of Peace and Justice’s Delinquent Youth Recuperation Program helps reintegrate gang members into society. Torres lamented the fact that 25 of the 60 youth the program helped in the reintegration process had been killed, presumably by the government for their gang-like appearances. </blockquote><br />
Shenk, Tim. “’Brother Ricardo:’ MCCer befriends the despised as he rehabilitates gang members.” Mennonite Weekly Review. May 29, 2006. http://www.mennoweekly.org/2006/5/29/brother-ricardo/?page=2 (accessed April 15, 2011).<br />
<blockquote>Explains the work of Ricardo Torres, who is a part of the Peace and Justice Project of the Honduran Mennonite Church. Brother Ricardo has worked to help out gang members who have suffered abuse at the hands of the government for their gang affiliation. He has done this by helping to rehabilitate current and former gang members, as well as to provide education to prevent HIV/AIDs. </blockquote><br />
Shenk, Tim. “Honduran church calls for dialogue after coup.” Mennonite Weekly Review. Aug. 10, 2009. http://www.mennoweekly.org/2009/8/10/honduran-mennonites-call-dialogue-after-coup/ (accessed April 13, 2011).<br />
<blockquote>Shenk describes the chaos and violence in Honduras, where two Hondurans were killed and dozens were wounded in protests. The Honduran Evangelical Mennonite Church called on Christians to work for peace, rather than continuing the polarization of Hondurans. </blockquote><br />
Valladores, Jaime Prieto. Mission and Migration: Global Mennonite History. Kitchener, ON: Good Books, 2010.<br />
<blockquote>Summarizes the establishment of the Mennonite Church in Honduras by EMBM members. Valladores briefly describes the transition of power from North American Mennonite missionaries to Honduran Mennonites in the late 1960s and early 1970s. He also provides background information about Honduras’ political situation. </blockquote><br />
Wenger, A. Grace. Eastern Mennonite Board of Missions and Charities: 1894-1980. (unpublished).<br />
<blockquote>This unpublished book compiles reports and information from missionaries who helped to establish the Honduran Mennonite Church (HMC). The account begins with the aspirations of Lancaster Mennonites to spread the Mennonite Church to Honduras. It details the creation of various programs and buildings by Mennonites in Honduras through the 1970s. </blockquote><br />
Zwier, Elisabeth. e-mail message to author. April 12, 2011.<br />
<blockquote>This e-mail describes the Honduran Mennonite Church from the perspective of a dual American and Dominican citizen who has worked and lived for four years in Honduras and attended the Mennonite Church in Tegucigalpa.</blockquote><br />
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