https://anabaptistwiki.org/mediawiki/api.php?action=feedcontributions&user=76.125.14.12&feedformat=atomAnabaptistwiki - User contributions [en]2024-03-29T09:04:47ZUser contributionsMediaWiki 1.35.2https://anabaptistwiki.org/mediawiki/index.php?title=Christian_Church_International,_Kenya&diff=13362Christian Church International, Kenya2014-12-14T17:17:51Z<p>76.125.14.12: </p>
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<div><br />
<br />
{{Infobox<br />
|Box title = xxxxx<br />
|image = <br />
|imagewidth = 300<br />
|caption = <br />
|Row 1 title = Location<br />
|Row 1 info = Thika, Kenya<br />
|Row 2 title = Contact Information<br />
|Row 2 info =<br />
|Row 3 title = Date Established<br />
|Row 3 info = <center></center><br />
|Row 4 title = Presiding Officer<br />
|Row 4 info = <center></center><br />
|Row 5 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 5 info = <center></center><br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center></center>xx(200x)<br />
|Row 7 title = Membership <br />
|Row 7 info = <center></center>xxxx (200x)<br />
}} <br />
<br />
==Church Origins==<br />
Christian Church International (CCI) began in the 1970’s with the leadership of Ibrahim Omondi, Henry Mulandi, and Duncan Mbogo. These men all had connections with Regions Beyond Ministry (RBM), an evangelistic organization that was part of the larger revival movement in East Africa. Mulandi and others started CCI in Thika as a small group of Christians that met in the home of one of their members. With the desire of pursuing theological education, Mulandi, Omondi, and Mbogo, and later others, traveled to the United States and enrolled as students at Rosedale Bible College in Irwin, Ohio. After graduating in the early 1980’s, they returned to CCI in Kenya and the church continued to grow and develop. This group has never identified as Anabaptist, but many of their church leaders have been educated at Rosedale, a college affiliated with the Conservative Mennonite Church. CCI continues to have it’s own formal affiliation with the Conservative Mennonite Church and therefore maintains connections with the larger Anabaptist church. <br />
<br />
==Anabaptist Identity==<br />
Identifying as Anabaptist<br />
Christian Church International (CCI) in Thika does not formally identify as Anabaptist. The leaders of the church who were theologically trained at Rosedale Bible College might identify as Anabaptist, but most members would likely be unaware of what it might mean to be called Anabaptist. In fact, church members would probably be more likely to say that CCI identifies as Pentecostal. While the church does not formally belong to any church conference or have any formal relations with the larger Pentecostal church, the characteristics of the Pentecostal church is what many members would most identify with. <br />
CCI is not a member of the World Mennonite Conference, but is somewhat of it’s own entity. A lot of energy was put into the organization and structure of the church early on and this has continued to be a strength of CCI. Although CCI does officially belong to the larger Anabaptist church, is maintains strong connections with the Conservative Mennonite Conference (CMC) from the United States. This relationship has been established and maintained as an “international affiliate” of CMC. As an international affiliate of CMC, CCI has signed a formal agreement stating that they subscribe to the Conservative Mennonite Statement of Theology (1991), that this affiliation is the primary associate of CCI, and that purpose of the affiliation is for mutual enrichment, encouragement, and awareness. <br />
Although CCI may not outwardly identify as Anabaptist, many of the theological teachings in the church come from leaders who were educated at Rosedale Bible College, a college of the Conservative Mennonite Conference. In addition to this exposure to Anabaptist theology, exchanges in the past have brought CCI members to Rosedale to teach and professors from Rosedale have gone to Kenya to teach. So although the only formal connection between CCI and the Anabaptist church is the affiliation with the Conservative Mennonite Conference, there are still personal relationships and the exchange of theology that connects CCI and Anabaptists. <br />
<br />
==Key Individuals in the Life of the Church==<br />
<br />
==Challenges==<br />
Christian Church International has been very successful in terms of growth, church plantings in and outside of Kenya, and overall youth involvement. One of the concerns CCI faces, as well as other churches in this area, during this dramatic growth is the concept of the prosperity gospel. The prosperity gospel is the idea that God wants people to be healthy and wealthy and can help them get there. <br />
<br />
==Timeline==<br />
{|cellpadding="3"<br />
|valign="top"|'''1976'''<br />
|Henry Mulandi served as the chairman for Regions Beyond Ministries (RBM). RBM conducted camps and worked with high school students, spreading the gospel to the youth.<br />
|-<br />
|valign="top"|'''Late 1970's'''<br />
|Henry Mulandi, together with about six others, took part in the Kenya for Jesus Crusades in Thika Town. It was during this time that the group had the idea to start meeting in one group member’s home. These meetings were the very beginning of CCI. <br />
|-<br />
|valign="top"|'''1981'''<br />
|Henry Mulandi graduated from Rosedale Bible College. Ibrahim Omondi and Duncan Mbogo also graduated from Rosedale around this same time. Other Kenyan church leaders would follow their lead and pursue theological education at Rosedale. Mulandi, Omondi, and Mbogo returned to Christian Church International in Thika, Kenya after finishing at Rosedale and continued their work within the church.<br />
|-<br />
|valign="top"|'''1983'''<br />
|CCI experienced rapid growth during this time period and moved locations numerous times. In 1983 they had a major move to the Community Center in Thika where they met until construction on the current church building, which seats several thousand people, was finished.<br />
|-<br />
|valign="top"|'''1980’s to present'''<br />
|CCI has continued to experience growth and expansion. With a focus on evangelism, CCI has grown to include about 300 congregations in Kenya. There are also CCI congregations in Uganda, Congo, Rwanda, and the United States. Membership in 2012 was estimated to be 19,568. <br />
|-</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Christian_Church_International,_Kenya&diff=13361Christian Church International, Kenya2014-12-14T16:47:35Z<p>76.125.14.12: </p>
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<div><br />
<br />
{{Infobox<br />
|Box title = xxxxx<br />
|image = <br />
|imagewidth = 300<br />
|caption = <br />
|Row 1 title = Location<br />
|Row 1 info = <center></center><br />
|Row 2 title = Contact Information<br />
|Row 2 info =<br />
|Row 3 title = Date Established<br />
|Row 3 info = <center></center><br />
|Row 4 title = Presiding Officer<br />
|Row 4 info = <center></center><br />
|Row 5 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 5 info = <center></center><br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center></center>xx(200x)<br />
|Row 7 title = Membership <br />
|Row 7 info = <center></center>xxxx (200x)<br />
}} <br />
<br />
==Church Origins==<br />
Christian Church International (CCI) began in the 1970’s with the leadership of Ibrahim Omondi, Henry Mulandi, and Duncan Mbogo. These men all had connections with Regions Beyond Ministry (RBM), an evangelistic organization that was part of the larger revival movement in East Africa. Mulandi and others started CCI in Thika as a small group of Christians that met in the home of one of their members. With the desire of pursuing theological education, Mulandi, Omondi, and Mbogo, and later others, traveled to the United States and enrolled as students at Rosedale Bible College in Irwin, Ohio. After graduating in the early 1980’s, they returned to CCI in Kenya and the church continued to grow and develop. This group has never identified as Anabaptist, but many of their church leaders have been educated at Rosedale, a college affiliated with the Conservative Mennonite Church. CCI continues to have it’s own formal affiliation with the Conservative Mennonite Church and therefore maintains connections with the larger Anabaptist church. <br />
<br />
==Anabaptist Identity==<br />
Identifying as Anabaptist<br />
Christian Church International (CCI) in Thika does not formally identify as Anabaptist. The leaders of the church who were theologically trained at Rosedale Bible College might identify as Anabaptist, but most members would likely be unaware of what it might mean to be called Anabaptist. In fact, church members would probably be more likely to say that CCI identifies as Pentecostal. While the church does not formally belong to any church conference or have any formal relations with the larger Pentecostal church, the characteristics of the Pentecostal church is what many members would most identify with. <br />
CCI is not a member of the World Mennonite Conference, but is somewhat of it’s own entity. A lot of energy was put into the organization and structure of the church early on and this has continued to be a strength of CCI. Although CCI does officially belong to the larger Anabaptist church, is maintains strong connections with the Conservative Mennonite Conference (CMC) from the United States. This relationship has been established and maintained as an “international affiliate” of CMC. As an international affiliate of CMC, CCI has signed a formal agreement stating that they subscribe to the Conservative Mennonite Statement of Theology (1991), that this affiliation is the primary associate of CCI, and that purpose of the affiliation is for mutual enrichment, encouragement, and awareness. <br />
Although CCI may not outwardly identify as Anabaptist, many of the theological teachings in the church come from leaders who were educated at Rosedale Bible College, a college of the Conservative Mennonite Conference. In addition to this exposure to Anabaptist theology, exchanges in the past have brought CCI members to Rosedale to teach and professors from Rosedale have gone to Kenya to teach. So although the only formal connection between CCI and the Anabaptist church is the affiliation with the Conservative Mennonite Conference, there are still personal relationships and the exchange of theology that connects CCI and Anabaptists. <br />
<br />
==Key Individuals in the Life of the Church==<br />
<br />
==Challenges==<br />
Challenges<br />
Christian Church International has been very successful in terms of growth, church plantings in and outside of Kenya, and overall youth involvement. One of the concerns CCI faces, as well as other churches in this area, during this dramatic growth is the concept of the prosperity gospel. The prosperity gospel is the idea that God wants people to be healthy and wealthy and can help them get there. <br />
<br />
==Timeline==<br />
- 1976: Henry Mulandi as Regions Beyond Ministries chairman<br />
Regions Beyond Ministries conducted camps and worked with high school students, spreading the gospel to the youth. <br />
- Late 1970’s: Kenya for Jesus Crusades in Thika Town<br />
Henry Mulandi, together with about six others, took part in the crusades. It was during this time that the group had the idea to start meeting in one group member’s home. These meetings were the very beginning of CCI. <br />
- 1981: Graduation from Rosedale Bible College<br />
Henry Mulandi, Ibrahim Omondi, and Duncan Mbogo graduated from Rosedale Bible College. Other Kenyan church leaders would follow their lead and pursue theological education at Rosedale. Mulandi, Omondi, and Mbogo returned to Christian Church International in Thika, Kenya after finishing at Rosedale and continued their work within the church.<br />
- 1983: Move to the Community Center and current location<br />
CCI experienced rapid growth during this time period and moved locations numerous times. The current church building, which seats several thousand people, was being built while the congregation met in the Community Center in Thika. <br />
- 1980’s – present: Church expansion<br />
With a focus on evangelism, CCI has grown to include about 300 congregations in Kenya. There are also CCI congregations in Uganda, Congo, Rwanda, and the United States. Membership in 2012 was estimated to be 19,568. <br />
<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Annotated Bibliography==<br />
==External Links==</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13344Convención Evangélica Menonita Paraguaya2014-12-12T14:27:11Z<p>76.125.14.12: </p>
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<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Conempar Map Zones.png<br />
|caption = Map of Zones within CONEMPAR<ref>Jantz, Maria; based on data from Marecos interview.</ref><br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<ref>"Conózcanos." <i>CONEMPAR.</i> Convención Evangélica Menonita Paraguaya, n.d. Web. 08 Nov. 2014.</ref><br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
Although CONEMPAR did not begin officially until 1990, the conference developed out of a long history of Mennonites in Paraguay.<br />
<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1926</font><font color="#efefef">.....</font><br />
| 1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
|-<br />
! <font size="4">1930</font><br />
| 1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1937</font><br />
| A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1947</font><br />
| 2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1948</font><br />
| The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
|-<br />
! <font size="4">1963</font><br />
| The Committee for Mennonite Missions for Paraguay was created, taking over many of the responsibilities of the Mediation Committee. Its central goal was to facilitate mission work between Hispanic and indigenous Paraguayans.<ref>Ibid.</ref> Although German-speaking missionaries were initially responsible for these churches, Latin Paraguayan pastors gradually took leadership.<ref>Valladares, Jaime P. <i>Mission and Migration.</i> Trans. C. Arnold Snyder. Ed. John A. Lapp. Intercourse, PA: Good, 2010. 321-22. Print. Global Mennonite History Ser.</ref><br />
|-<br />
! <font size="4">1971</font><br />
| A large number of Brazilian immigrants to Paraguay sparked evangelization efforts in Portuguese. Today, this demographic is particularly significant in Zone 3 of CONEMPAR.<ref>Ratzlaff, Gerhard, and Jake K. Balzer. "Association of the Spanish-Speaking Mennonite Churches." <i>One Body, Many Parts: The Mennonite Churches in Paraguay: Versatile Church, Militant Church, Graciously Blessed Church.</i> Paraguay: G. Ratzlaff, 2008. 196. Print.</ref><br />
|-<br />
! <font size="4">1972</font><br />
| Arnulfo Zárate and Evacio Alfonso first presented the idea of a national conference to COMAESP.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1976</font><br />
| The Committee for Mennonite Missions in Paraguay was rechristened <i>Comité Menonita de Acción Evangélica y Social en el Paraguay</i> (COMAESP), the Mennonite Committee for Evangelical and Social Action in Paraguay.<ref>Ratzlaff, “La Convencion.”</ref><br />
|-<br />
! <font size="4">1986</font><br />
| The first conversations about the creation of a conference began, led by three pastors, Julio César Melgarejo, Carlos Altenburger, and Secundino Molinas. They began a process of traveling between churches to find opinions about a possible new national conference.<ref>Valladares.</ref><br />
|-<br />
! <font size="4">1989</font><br />
| The indigenous churches involved with COMAESP separated from that Committee and created <i>Menno Indianer Mission</i> (MIM).<ref>Ratzlaff, “La Convencion.”</ref> The initial organizational changes necessary for the formation of CONEMPAR were made.<ref>Ratzlaff, “Association.”</ref><br />
|-<br />
! <font size="4">1990</font><br />
| CONEMPAR was registered as an independent conference with Mennonite Mission Network.<ref>“Convencion.”</ref><br />
|-<br />
! <font size="4">1991</font><br />
| CONEMPAR made its official split from the leadership of COMAESP.<ref>Ratzlaff, Gerhard. "Convención Evangélica Menonita Paraguaya." <i>Lexikon Der Menoniten in Paraguay.</i> Asunción: n.p., 2009. 97-98. Print.</ref> The majority of the Spanish-speaking churches in Paraguay joined CONEMPAR, although a few churches continued to operate under the jurisdiction of COMAESP and local governance,<ref>Ratzlaff, “La Convencion.”</ref> including churches in the Chaco. Distance from other churches in the conference was a significant factor in their decision to remain part of COMAESP, although several churches in the Chaco have since joined CONEMPAR. The initial years of the new conference were particularly challenging due to the lack of experience of most of the pastors involved.<ref>Valladares</ref><br />
|}<br />
<br />
===Growth and Development===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef"></font><font size="4">1991-1995</font><font color="#efefef"></font><br />
| The conference aimed to achieve economic independence during this period. Although the conference became more independent, it was not able to achieve complete financial independence. Total membership of churches in CONEMPAR dropped.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1996-2002</font><br />
| In 1996, the Paraguayan economy suffered, making the economic situation of the conference precarious. A new Executive Committee was elected in 1997. This administration adopted bylaws for the conference by 1999, and by 2002, CONEMPAR was completely financially independent. In 2002, the conference published a Manual of Faith and Doctrine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">2003-2011</font><br />
| Over this period, the church experienced significant growth in membership. Recent efforts by the administration of CONEMPAR led to improved working conditions and benefits for pastors, including health insurance and support opportunities. Some churches are now able to receive financial support, and development efforts provide socio-economic preparation in church areas, making it possible for them to become self-sustaining. Training for pastors, treasurers, and leadership became available.<ref>Ibid.</ref><br />
<br />
In 2006, the 222 program was introduced, named after 2 Timothy 2:2, "And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." The program aimed to be training for evangelism and teaching.<ref>Amstutz, C. Paul. Skype interview. 09 Dec. 2014.</ref><br />
|-<br />
! <font size="4">2012-Present</font><br />
| In recent yearsh, the conference has worked to expand the church. In order to support this effort, several initiatives have been instituted. The conference has sent several pastors to the International Revival Center megachurch in Bogotá, Colombia to observe the approaches towards worship in that church. In addition, CONEMPAR has made connections with the Honduran Amor Viviente church, who have built up a unified discipleship/teaching program. CONEMPAR is in the process of adopting those materials.<ref>Ibid.</ref><br />
|}<br />
<br />
==Present Day==<br />
<br />
===Identity===<br />
The official doctrine and declaration of faith of CONEMPAR can be found in Spanish [[CONEMPAR Declaración de Fe|here]] or in English [[CONEMPAR Faith Statement|here]].<br />
Like the early Anabaptists, CONEMPAR places high importance on baptism, the Lord’s Supper, and nonviolence.<ref>Marecos.</ref> Members of the conference are involved in a large amount of mission work and evangelization as a way of serving the surrounding community.<ref>“Convencion.”</ref><br />
<br />
However, the conference focuses on embracing new worship styles, and member churches tend to have an emphasis that is very similar to the approach of an evangelical church.<ref>Amstutz.</ref><br />
<br />
===Structure===<br />
The administration of CONEMPAR includes an executive committee of seven members, led by a president. Elections are held every three years. In addition, there are presidents for each of the five zones, an executive secretary, and an advisor. The conference includes commissions for work with women, youth, education, missions, and finances.<ref>Valladares.</ref><br />
<br />
===Challenges and Future Plans===<br />
Moving to self-reliance, economically, is one major challenge the conference is currently working to confront. Due to the initial financial support from German Mennonites and Mennonites in the United States and Canada, many members of churches in CONEMPAR expect to have financial assistance, and do not see tithes as a necessity in keeping the church running. However, recent statistics indicate the amount of money in the conference budget grows each year, despite the decreasing financial contributions from Mennonite Mission Network.<ref>Amstutz.</ref><br />
<br />
Furthermore, the church continues to work for increased numbers through evangelistic opportunities and church plants.<ref>Marecos.</ref> One significant mode of outreach practiced by members of CONEMPAR is the method of starting a home Bible study. A home Bible study is run as though it is a small-scale church service, and commonly leads to church plants.<ref>Ibid.</ref><br />
<br />
Among youth, outreach efforts include a conference-supported week of camp every January. In addition, there are youth get-togethers between churches, especially among all of the churches in one zone. Many youth from CONEMPAR join the Voluntary Service program run by the German Mennonites in Paraguay, and members of the indigenous Mennonite community join that service program as well, creating an opportunity for members of different cultures within the Mennonite youth in Paraguay to meet.<ref>Amztutz.</ref> <br />
<br />
In the short term, the conference looks to grow and to become completely financially independent.<ref>Marecos.</ref> CONEMPAR's long-term plans include further growth, working with the other Mennonite churches in Paraguay and Latin America, and taking a more evangelistic approach to worship.<ref>Ibid.</ref><br />
<br />
===Important Figures in CONEMPAR===<br />
====Dario Marecos====<br />
Current president of CONEMPAR, serving his second term (ends 2016). Marecos left a government job in accounting in order to serve in the Mennonite church, and applied his accounting knowledge as a treasurer for the conference. Although Marecos has attended seminary, he became President of the conference before he had yet pastored a church. Marecos' initiatives include a push for financial self-sufficiency and work to increase membership in CONEMPAR.<ref>Ibid.</ref><br />
<br />
====Cesar Melgarejo====<br />
Melgarejo is the lead pastor of the Villa Hayes church, which is the largest church in the conference. As pastor there, he delivers most of the sermons, is in charge of the church vision, leads the board of elders, and counsels members of the church. Melgarejo attended seminary after several years of preaching and with several children in school, sending a message that theological training is important in the church, although it was not required at the time. He was involved in the 222 program.<ref>Ibid.</ref><br />
<br />
====Alvin Neufeld====<br />
Neufeld was exposed to mission work as a child, and his missionary spirit remains evident in his work today. He offers a combination of clear opinions and good interpersonal skills, making him the kind of leader people want to follow. This is evident in his church, where membership continues to grow. Neufeld is part of a ministry that gives talks on Biblical values in the realm of public servants, called "Good Government." The ministry works with public employees in sectors ranging from the Ministry of Health to the Treasury Department.<ref>Ibid.</ref><br />
<br />
==Annotated Bibliography==<br />
====Print Sources==== <br />
*"Association of the Spanish-Speaking Mennonite Churches," by Gerhard Ratzlaff, trans. Jake K. Balzer. <br />
::In this section of the book <i>One Body, Many Parts: The Mennonite Church in Paraguay</i>, Ratzlaff discusses the transition from Missions Committees in Paraguay to CONEMPAR and other conferences. Ratzlaff grew up in the Neuland Colony, a German Mennonite Colony in the Chaco of Paraguay. He is the director of the Mennonite Historical Archive in Asunción, Paraguay.<br />
<br />
*"La Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::Ratzlaff again discusses the background of CONEMPAR. In this history, he focuses on the German roots and early history of the convention. <br />
<br />
*"Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::This article is an entry in <i>Lexikon der Menoniten in Paraguay</i>, an encyclopedia of Mennonite groups in Paraguay. Ratzlaff addresses the formation of the conference and the difficulties inherent in incorporating churches from many areas of Paraguay.<br />
<br />
*<i>Mission and Migration</i>, by Jaime Valladares. <br />
::Valladares, Professor of Church History aand Cultural Studies at the Latin American Biblical University in San José, Costa Rica, discusses Mennonites in Latin America. He addresses the organization and the founding of CONEMPAR.<br />
<br />
*"Paraguayan Utopia and Reality: The Case of the Indígenas," by Calvin Redekop.<br />
::Redekop began researching Paraguay after forming close friendships with several Paraguayans in college, and has since visited numerous times. He made this presentation at Kaufman Museum, and describes the history of immigration to Paraguay with a focus on Mennonite groups. <br />
<br />
*"Quienes Son Los Anfitriones De La Asamblea 15?" by Carmen Epp.<br />
::Epp reports on the member organizations of Assembly 15, including CONEMPAR.<br />
<br />
====Interviews====<br />
*Dario Marecos<br />
<br />
::Marecos is the current President of CONEMPAR. Prior to his election as President, he served as Treasurer for the conference for several years. He was involved in the creation of the document "History of CONEMPAR."<br />
<br />
*C. Paul Amstutz<br />
<br />
::Amstutz is a missionary who served with CONEMPAR for several years and continues to serve in Paraguay. He was a pastor at a member church in CONEMPAR from 2004-2008, and worked with the 222 initiative. <br />
<br />
====Web Sources====<br />
*Mennonite World Conference Membership Information <br />
::This resource includes membership and congregation information for all churches and conferences in Mennonite World Conference, including CONEMPAR.<br />
<br />
*CONEMPAR website<br />
::This website is hosted and maintained by the conference. It includes news, information about the conference, photos, and contact information. <br />
<br />
*CONEMPAR page, Mennonite Mission Network Website<br />
::Due to the Mennonite Mission Network's involvement with and support of CONEMPAR, they maintain an information page about the group. This page includes information about missionaries associated with the group. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
==Acknowledgements==<br />
Maria Jantz compiled much of the information presented here as part of an undergraduate research project in Anabaptist History at Goshen College (Fall 2014).</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13311Chiesa Evangelica Mennonita Italiana2014-12-11T17:28:49Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2012)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2012)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' is an Evangelical, non-Pentecostal group in Italy with congregations in the Bari and Sicily regions. The Mennonite presence in Italy, associated with Virginia Mennonite Missions (VMM), has its roots in the post-World War II era. Today, the Italian Mennonite Church has 250 members and 5 congregations (Mennonite World Conference).<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
Adapted from the timeline in ''New Awakenings in an Ancient Land'' unless otherwise noted.<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
===Anabaptist-Mennonite Heritage===<br />
From the start, the Italian Mennonite Church has based its identity on biblical teachings and identified with the Mennonite Confession of faith (Picone). In continuity with the Anabaptist tradition, the Italian Mennonite Church is a believer’s church. Most of the church’s members have been baptized as babies in the Catholic Church and are then re-baptized when they choose to become a member of the Mennonite Church (Blosser). Since many of the members renounce their family’s faith when they join the church, the Mennonite Church becomes their new family (Blosser).<br />
<br />
Because the Anabaptist movement of the sixteenth century took place in Europe, the Mennonites in Italy feel a strong sense of connection with the early Anabaptists. The Italian Mennonites tend to have a good understanding of the historical conflict with the Catholic Church, since some of these historical issues are still present for them today (Blosser).<br />
<br />
In recent years, the Sicilian Mennonites have reenacted the story of the first adult baptism with Conrad Grebel, Felix Manz, and George Blaurock (Blosser). The Italians participate with other Mennonites in the European Mennonite Conference, which is held biannually (Blosser). Throughout the years, the church has translated Anabaptist-Mennonite literature into Italian, including parts of the Mennonite Faith Series (Picone).<br />
<br />
==Present Day==<br />
===Demographics===<br />
The Mennonite community in Italy is quite small, with only about 250 members (Mennonite World Conference). There are currently five churches (Mennonite World Conference). Overall, Evangelicals make up about 1% of the Italian population (Blosser). Within the Evangelical population, there are Pentecostal and non-Pentescotal groups (Blosser). The Mennonites, now mostly first or second generation members, represent a very small minority of the non-Pentecostal Evangelicals (Blosser).<br />
===Beliefs===<br />
The Italian Mennonites relate the other non-Pentecostal Evangelical groups, such as the Swiss missionary groups (Unione Chiese Bibliche Cristiane) and Church of the Brethren in Italy (Blosser). These non-Pentecostal Evangelical groups tend to share similar beliefs (Blosser). Adult baptism is the defining factor that most Evangelicals adhere to, and generally more emphasis is placed upon being Evangelical rather than being Mennonite (Blosser). Scripture has a high view among Italian Mennonites (Blosser). The Italian Mennonite Church has discussed peace and justice, but these themes have not played a dominant role thus far (Blosser).<br />
===Challenges===<br />
The Anabaptist-Mennonite presence in Europe has been intensely influenced by the difference national and political contexts, and has had to develop unique responses to historical challenges as a result (Baecher, ix). A growing challenge for European churches in the twenty-first century, including Mennonite churches, is shaping the retelling and sharing of the gospel for a multicultural, postmodern context (Baecher 49). This is especially important in the case of the small size of the Italian Mennonite Church.<br />
<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
<br />
===Recent Work===<br />
The Italian Mennonite Church has planted churches in two areas: Sicily and the Bari region. The Sicilian region has been in Italian control since 2001, when the last VMM missionaries left Sicily (Blosser). From 2001 to 2014, VMM missionaries focused on the Bari region in the hopes of planting a church there (Blosser). After numerous setbacks and many conflicts, a small Mennonite community has formed in Bari. As of January 2015, the Bari church will in the hands of Italians (Picone).<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
===Future Plans===<br />
Church growth in Italy is slow, but its leaders hope that the Mennonite church will continue to grow. Some of the zeal of the newfound faith in the first generation of believers has waned, but the Italian Mennonite Church is in the process of stabilizing its church in the second generation of believers (Blosser). One of the church’s main goals is to prepare the young generation to assume more responsibility and prepare them for future ministry (Picone). The leaders hope to see spiritural renewal in the churches at Capaci and Termine Imeresi (Picone). In addition, the church wants to continue to develop and activate a discipleship school and spiritual growth seminars (Picone). <br />
<br />
The leaders have a vision of planting new churches and sending out Italian missionaries (Picone). The church hopes that the current church planting projects led by Giovanni Greco in parts of the Bari region will be successful (Picone).<br />
===Key leaders===<br />
'''Francesco Picone''' comes from one of the founding families of the Mennonite church in the early 1950s. He has served as the President of the Italian Mennonite Church and has been involved in its leadership since the 1980s. Besides Francesco, there are 3 other Italian pastors and 3 elders working in the Mennonite churches in Sicily.<br />
<br />
'''Giovanni Greco''' is a Mennonite pastor who originally came form the Brethren Church. He works in church planting and leadership development in the Molise and Abbruzzo regions north of Bari, Italy. As of January 2015, there will be one American missionary family associated with VMM working with Giovanni on this church planting project.<br />
<br />
==Annotated Bibliography==<br />
Baecher, Claude, John Allen Lapp, and C. Arnold Snyder. Testing Faith and Tradition: ''Global Mennonite History Series: Europe.'' Intercourse, PA: Good Books, 2006. Print.<br />
''This book documents Anabaptist history in Europe by country and region, especially during the period from 1850 to the present. It explores the political, economic, social, and religious contexts of the Anabaptist-Mennonite churches in Europe.''<br />
<br />
Blosser, Janet. Personal interview. 25 Nov. 2014.<br />
''Janet Blosser is the Mediterranean Director for Virginia Mennonite Missions. She was a missionary in Italy for 15 years, returning to the United States in 1997, and presently works with Italy and other areas of the Mediterranean.''<br />
<br />
Eberly, Eva M. "Chiesa Evangelica Mennonita Italiana (Italian Mennonite Church)." ''Global Anabaptist Mennonite Encyclopedia Online.'' June 2010. Web. 4 Jul 2014.<br />
''This article from the Global Anabaptist Mennonite Encyclopedia Online was written by Eva Eberly, a Mennonite missionary in Italy from 1969 to 1987. It discusses the beginnings of the Italian Mennonite Church and explores the expansion of the Mennonite faith in Italy.''<br />
<br />
"World Directory: Europe." Mennonite World Conference, 2012. Web. 10 Dec. 2014.<br />
''The Mennonite World Conference website provides information about the demographics of Mennonite-related churches, including the Italian Mennonite Church.''<br />
<br />
Picone, Francesco, Tony Ceraulo, Marilena Ceraulo, and Helen Sapienza. ''New Awakenings in an Ancient Land.'' Palermo, Italy: Centro Agape, 1999. Print.<br />
''This book details the history of the Italian Mennonite Church, providing an in-depth chronological narrative of the church’s development. The authors published this book with the desire to document the history of the Italian Mennonite Church and make it known to others.''<br />
<br />
Picone, Francesco and Martha. Personal interview. 30 Nov. 2014.<br />
''Francesco Picone is one of the prominent leaders in the Italian Church, which he joined in 1965. He has been a church leader since the late 1970s. Martha Picone (nee Hartzler), originally from the United States, volunteered in the Italian Mennonite Church in 1972, and married Francesco in 1976.''<br />
<br />
Yoder, Janet. Personal interview. 8 Dec. 2014.<br />
''Janet Yoder, from Harrisonburg, Virginia, was a member of a Mennonite Church in Virginia during the first contact between the Virginia Mennonites and the first Italian Mennonite, Franca Ceraulo. Yoder recalls the origin story of the Italian Mennonite Church and the stories of many Mennonite missionaries who went to Italy.''</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13310Chiesa Evangelica Mennonita Italiana2014-12-11T17:21:51Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2012)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2012)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' is an Evangelical, non-Pentecostal group in Italy with congregations in the Bari and Sicily regions. The Mennonite presence in Italy, associated with Virginia Mennonite Missions (VMM), has its roots in the post-World War II era. Today, the Italian Mennonite Church has 250 members and 5 congregations (Mennonite World Conference).<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
Adapted from the timeline in ''New Awakenings in an Ancient Land'' unless otherwise noted.<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
==Present Day==<br />
===Demographics===<br />
The Mennonite community in Italy is quite small, with only about 250 members (Mennonite World Conference). There are currently five churches (Mennonite World Conference). Overall, Evangelicals make up about 1% of the Italian population (Blosser). Within the Evangelical population, there are Pentecostal and non-Pentescotal groups (Blosser). The Mennonites, now mostly first or second generation members, represent a very small minority of the non-Pentecostal Evangelicals (Blosser).<br />
===Beliefs===<br />
The Italian Mennonites relate the other non-Pentecostal Evangelical groups, such as the Swiss missionary groups (Unione Chiese Bibliche Cristiane) and Church of the Brethren in Italy (Blosser). These non-Pentecostal Evangelical groups tend to share similar beliefs (Blosser). Adult baptism is the defining factor that most Evangelicals adhere to, and generally more emphasis is placed upon being Evangelical rather than being Mennonite (Blosser). Scripture has a high view among Italian Mennonites (Blosser). The Italian Mennonite Church has discussed peace and justice, but these themes have not played a dominant role thus far (Blosser).<br />
===Challenges===<br />
The Anabaptist-Mennonite presence in Europe has been intensely influenced by the difference national and political contexts, and has had to develop unique responses to historical challenges as a result (Baecher, ix). A growing challenge for European churches in the twenty-first century, including Mennonite churches, is shaping the retelling and sharing of the gospel for a multicultural, postmodern context (Baecher 49). This is especially important in the case of the small size of the Italian Mennonite Church.<br />
<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
<br />
===Recent Work===<br />
The Italian Mennonite Church has planted churches in two areas: Sicily and the Bari region. The Sicilian region has been in Italian control since 2001, when the last VMM missionaries left Sicily (Blosser). From 2001 to 2014, VMM missionaries focused on the Bari region in the hopes of planting a church there (Blosser). After numerous setbacks and many conflicts, a small Mennonite community has formed in Bari. As of January 2015, the Bari church will in the hands of Italians (Picone).<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
===Future Plans===<br />
Church growth in Italy is slow, but its leaders hope that the Mennonite church will continue to grow. Some of the zeal of the newfound faith in the first generation of believers has waned, but the Italian Mennonite Church is in the process of stabilizing its church in the second generation of believers (Blosser). One of the church’s main goals is to prepare the young generation to assume more responsibility and prepare them for future ministry (Picone). The leaders hope to see spiritural renewal in the churches at Capaci and Termine Imeresi (Picone). In addition, the church wants to continue to develop and activate a discipleship school and spiritual growth seminars (Picone). <br />
<br />
The leaders have a vision of planting new churches and sending out Italian missionaries (Picone). The church hopes that the current church planting projects led by Giovanni Greco in parts of the Bari region will be successful (Picone).<br />
===Key leaders===<br />
'''Francesco Picone''' comes from one of the founding families of the Mennonite church in the early 1950s. He has served as the President of the Italian Mennonite Church and has been involved in its leadership since the 1980s. Besides Francesco, there are 3 other Italian pastors and 3 elders working in the Mennonite churches in Sicily.<br />
<br />
'''Giovanni Greco''' is a Mennonite pastor who originally came form the Brethren Church. He works in church planting and leadership development in the Molise and Abbruzzo regions north of Bari, Italy. As of January 2015, there will be one American missionary family associated with VMM working with Giovanni on this church planting project.<br />
<br />
==Annotated Bibliography==<br />
Baecher, Claude, John Allen Lapp, and C. Arnold Snyder. Testing Faith and Tradition: ''Global Mennonite History Series: Europe.'' Intercourse, PA: Good Books, 2006. Print.<br />
''This book documents Anabaptist history in Europe by country and region, especially during the period from 1850 to the present. It explores the political, economic, social, and religious contexts of the Anabaptist-Mennonite churches in Europe.''<br />
<br />
Blosser, Janet. Personal interview. 25 Nov. 2014.<br />
''Janet Blosser is the Mediterranean Director for Virginia Mennonite Missions. She was a missionary in Italy for 15 years, returning to the United States in 1997, and presently works with Italy and other areas of the Mediterranean.''<br />
<br />
Eberly, Eva M. "Chiesa Evangelica Mennonita Italiana (Italian Mennonite Church)." ''Global Anabaptist Mennonite Encyclopedia Online.'' June 2010. Web. 4 Jul 2014.<br />
''This article from the Global Anabaptist Mennonite Encyclopedia Online was written by Eva Eberly, a Mennonite missionary in Italy from 1969 to 1987. It discusses the beginnings of the Italian Mennonite Church and explores the expansion of the Mennonite faith in Italy.''<br />
<br />
"World Directory: Europe." Mennonite World Conference, 2012. Web. 10 Dec. 2014.<br />
''The Mennonite World Conference website provides information about the demographics of Mennonite-related churches, including the Italian Mennonite Church.''<br />
<br />
Picone, Francesco, Tony Ceraulo, Marilena Ceraulo, and Helen Sapienza. ''New Awakenings in an Ancient Land.'' Palermo, Italy: Centro Agape, 1999. Print.<br />
''This book details the history of the Italian Mennonite Church, providing an in-depth chronological narrative of the church’s development. The authors published this book with the desire to document the history of the Italian Mennonite Church and make it known to others.''<br />
<br />
Picone, Francesco and Martha. Personal interview. 30 Nov. 2014.<br />
''Francesco Picone is one of the prominent leaders in the Italian Church, which he joined in 1965. He has been a church leader since the late 1970s. Martha Picone (nee Hartzler), originally from the United States, volunteered in the Italian Mennonite Church in 1972, and married Francesco in 1976.''<br />
<br />
Yoder, Janet. Personal interview. 8 Dec. 2014.<br />
''Janet Yoder, from Harrisonburg, Virginia, was a member of a Mennonite Church in Virginia during the first contact between the Virginia Mennonites and the first Italian Mennonite, Franca Ceraulo. Yoder recalls the origin story of the Italian Mennonite Church and the stories of many Mennonite missionaries who went to Italy.''</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13309Chiesa Evangelica Mennonita Italiana2014-12-11T17:19:43Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' is an Evangelical, non-Pentecostal group in Italy with congregations in the Bari and Sicily regions. The Mennonite presence in Italy, associated with Virginia Mennonite Missions (VMM), has its roots in the post-World War II era. Today, the Italian Mennonite Church has 250 members and 5 congregations (Mennonite World Conference).<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
==Present Day==<br />
===Demographics===<br />
The Mennonite community in Italy is quite small, with only about 250 members (Mennonite World Conference). There are currently five churches (Mennonite World Conference). Overall, Evangelicals make up about 1% of the Italian population (Blosser). Within the Evangelical population, there are Pentecostal and non-Pentescotal groups (Blosser). The Mennonites, now mostly first or second generation members, represent a very small minority of the non-Pentecostal Evangelicals (Blosser).<br />
===Beliefs===<br />
The Italian Mennonites relate the other non-Pentecostal Evangelical groups, such as the Swiss missionary groups (Unione Chiese Bibliche Cristiane) and Church of the Brethren in Italy (Blosser). These non-Pentecostal Evangelical groups tend to share similar beliefs (Blosser). Adult baptism is the defining factor that most Evangelicals adhere to, and generally more emphasis is placed upon being Evangelical rather than being Mennonite (Blosser). Scripture has a high view among Italian Mennonites (Blosser). The Italian Mennonite Church has discussed peace and justice, but these themes have not played a dominant role thus far (Blosser).<br />
===Challenges===<br />
The Anabaptist-Mennonite presence in Europe has been intensely influenced by the difference national and political contexts, and has had to develop unique responses to historical challenges as a result (Baecher, ix). A growing challenge for European churches in the twenty-first century, including Mennonite churches, is shaping the retelling and sharing of the gospel for a multicultural, postmodern context (Baecher 49). This is especially important in the case of the small size of the Italian Mennonite Church.<br />
<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
<br />
===Recent Work===<br />
The Italian Mennonite Church has planted churches in two areas: Sicily and the Bari region. The Sicilian region has been in Italian control since 2001, when the last VMM missionaries left Sicily (Blosser). From 2001 to 2014, VMM missionaries focused on the Bari region in the hopes of planting a church there (Blosser). After numerous setbacks and many conflicts, a small Mennonite community has formed in Bari. As of January 2015, the Bari church will in the hands of Italians (Picone).<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
===Future Plans===<br />
Church growth in Italy is slow, but its leaders hope that the Mennonite church will continue to grow. Some of the zeal of the newfound faith in the first generation of believers has waned, but the Italian Mennonite Church is in the process of stabilizing its church in the second generation of believers (Blosser). One of the church’s main goals is to prepare the young generation to assume more responsibility and prepare them for future ministry (Picone). The leaders hope to see spiritural renewal in the churches at Capaci and Termine Imeresi (Picone). In addition, the church wants to continue to develop and activate a discipleship school and spiritual growth seminars (Picone). <br />
<br />
The leaders have a vision of planting new churches and sending out Italian missionaries (Picone). The church hopes that the current church planting projects led by Giovanni Greco in parts of the Bari region will be successful (Picone).<br />
===Key leaders===<br />
'''Francesco Picone''' comes from one of the founding families of the Mennonite church in the early 1950s. He has served as the President of the Italian Mennonite Church and has been involved in its leadership since the 1980s. Besides Francesco, there are 3 other Italian pastors and 3 elders working in the Mennonite churches in Sicily.<br />
<br />
'''Giovanni Greco''' is a Mennonite pastor who originally came form the Brethren Church. He works in church planting and leadership development in the Molise and Abbruzzo regions north of Bari, Italy. As of January 2015, there will be one American missionary family associated with VMM working with Giovanni on this church planting project.<br />
<br />
==Annotated Bibliography==<br />
Baecher, Claude, John Allen Lapp, and C. Arnold Snyder. Testing Faith and Tradition: ''Global Mennonite History Series: Europe.'' Intercourse, PA: Good Books, 2006. Print.<br />
''This book documents Anabaptist history in Europe by country and region, especially during the period from 1850 to the present. It explores the political, economic, social, and religious contexts of the Anabaptist-Mennonite churches in Europe.''<br />
<br />
Blosser, Janet. Personal interview. 25 Nov. 2014.<br />
''Janet Blosser is the Mediterranean Director for Virginia Mennonite Missions. She was a missionary in Italy for 15 years, returning to the United States in 1997, and presently works with Italy and other areas of the Mediterranean.''<br />
<br />
Eberly, Eva M. "Chiesa Evangelica Mennonita Italiana (Italian Mennonite Church)." ''Global Anabaptist Mennonite Encyclopedia Online.'' June 2010. Web. 4 Jul 2014.<br />
''This article from the Global Anabaptist Mennonite Encyclopedia Online was written by Eva Eberly, a Mennonite missionary in Italy from 1969 to 1987. It discusses the beginnings of the Italian Mennonite Church and explores the expansion of the Mennonite faith in Italy.''<br />
<br />
"World Directory: Europe." Mennonite World Conference, 2012. Web. 10 Dec. 2014.<br />
''The Mennonite World Conference website provides information about the demographics of Mennonite-related churches, including the Italian Mennonite Church.''<br />
<br />
Picone, Francesco, Tony Ceraulo, Marilena Ceraulo, and Helen Sapienza. ''New Awakenings in an Ancient Land.'' Palermo, Italy: Centro Agape, 1999. Print.<br />
''This book details the history of the Italian Mennonite Church, providing an in-depth chronological narrative of the church’s development. The authors published this book with the desire to document the history of the Italian Mennonite Church and make it known to others.''<br />
<br />
Picone, Francesco and Martha. Personal interview. 30 Nov. 2014.<br />
''Francesco Picone is one of the prominent leaders in the Italian Church, which he joined in 1965. He has been a church leader since the late 1970s. Martha Picone (nee Hartzler), originally from the United States, volunteered in the Italian Mennonite Church in 1972, and married Francesco in 1976.''<br />
<br />
Yoder, Janet. Personal interview. 8 Dec. 2014.<br />
''Janet Yoder, from Harrisonburg, Virginia, was a member of a Mennonite Church in Virginia during the first contact between the Virginia Mennonites and the first Italian Mennonite, Franca Ceraulo. Yoder recalls the origin story of the Italian Mennonite Church and the stories of many Mennonite missionaries who went to Italy.''</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13268Chiesa Evangelica Mennonita Italiana2014-12-10T23:38:31Z<p>76.125.14.12: /* Annotated Bibliography */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
==Present Day==<br />
===Demographics===<br />
The Mennonite community in Italy is quite small, with only about 250 members (Mennonite World Conference). There are currently five churches (Mennonite World Conference). Overall, Evangelicals make up about 1% of the Italian population (Blosser). Within the Evangelical population, there are Pentecostal and non-Pentescotal groups (Blosser). The Mennonites, now mostly first or second generation members, represent a very small minority of the non-Pentecostal Evangelicals (Blosser).<br />
===Beliefs===<br />
The Italian Mennonites relate the other non-Pentecostal Evangelical groups, such as the Swiss missionary groups (Unione Chiese Bibliche Cristiane) and Church of the Brethren in Italy (Blosser). These non-Pentecostal Evangelical groups tend to share similar beliefs (Blosser). Adult baptism is the defining factor that most Evangelicals adhere to, and generally more emphasis is placed upon being Evangelical rather than being Mennonite (Blosser). Scripture has a high view among Italian Mennonites (Blosser). The Italian Mennonite Church has discussed peace and justice, but these themes have not played a dominant role thus far (Blosser).<br />
===Challenges===<br />
The Anabaptist-Mennonite presence in Europe has been intensely influenced by the difference national and political contexts, and has had to develop unique responses to historical challenges as a result (Baecher, ix). A growing challenge for European churches in the twenty-first century, including Mennonite churches, is shaping the retelling and sharing of the gospel for a multicultural, postmodern context (Baecher 49). This is especially important in the case of the small size of the Italian Mennonite Church.<br />
<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
<br />
===Recent Work===<br />
The Italian Mennonite Church has planted churches in two areas: Sicily and the Bari region. The Sicilian region has been in Italian control since 2001, when the last VMM missionaries left Sicily (Blosser). From 2001 to 2014, VMM missionaries focused on the Bari region in the hopes of planting a church there (Blosser). After numerous setbacks and many conflicts, a small Mennonite community has formed in Bari. As of January 2015, the Bari church will in the hands of Italians (Picone).<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
===Future Plans===<br />
Church growth in Italy is slow, but its leaders hope that the Mennonite church will continue to grow. Some of the zeal of the newfound faith in the first generation of believers has waned, but the Italian Mennonite Church is in the process of stabilizing its church in the second generation of believers (Blosser). One of the church’s main goals is to prepare the young generation to assume more responsibility and prepare them for future ministry (Picone). The leaders hope to see spiritural renewal in the churches at Capaci and Termine Imeresi (Picone). In addition, the church wants to continue to develop and activate a discipleship school and spiritual growth seminars (Picone). <br />
<br />
The leaders have a vision of planting new churches and sending out Italian missionaries (Picone). The church hopes that the current church planting projects led by Giovanni Greco in parts of the Bari region will be successful (Picone).<br />
===Key leaders===<br />
'''Francesco Picone''' comes from one of the founding families of the Mennonite church in the early 1950s. He has served as the President of the Italian Mennonite Church and has been involved in its leadership since the 1980s. Besides Francesco, there are 3 other Italian pastors and 3 elders working in the Mennonite churches in Sicily.<br />
<br />
'''Giovanni Greco''' is a Mennonite pastor who originally came form the Brethren Church. He works in church planting and leadership development in the Molise and Abbruzzo regions north of Bari, Italy. As of January 2015, there will be one American missionary family associated with VMM working with Giovanni on this church planting project.<br />
<br />
==Annotated Bibliography==<br />
Baecher, Claude, John Allen Lapp, and C. Arnold Snyder. Testing Faith and Tradition: Global Mennonite History Series: Europe. Intercourse, PA: Good Books, 2006. Print.<br />
This book documents Anabaptist history in Europe by country and region, especially during the period from 1850 to the present. It explores the political, economic, social, and religious contexts of the Anabaptist-Mennonite churches in Europe.<br />
<br />
Blosser, Janet. Personal interview. 25 Nov. 2014.<br />
Janet Blosser is the Mediterranean Director for Virginia Mennonite Missions. She was a missionary in Italy for 15 years, returning to the United States in 1997, and presently works with Italy and other areas of the Mediterranean.<br />
<br />
Eberly, Eva M. "Chiesa Evangelica Mennonita Italiana (Italian Mennonite Church)." Global Anabaptist Mennonite Encyclopedia Online. June 2010. Web. 4 Jul 2014. <br />
This article from the Global Anabaptist Mennonite Encyclopedia Online was written by Eva Eberly, a Mennonite missionary in Italy from 1969 to 1987. It discusses the beginnings of the Italian Mennonite Church and explores the slow but steady expansion of the Mennonite faith in Italy.<br />
<br />
Mennonite World Conference. "World Directory: Europe." Web. 10 Dec. 2014.<br />
The Mennonite World Conference website provides information about the demographics of Mennonite-related churches, including the Italian Mennonite Church.<br />
<br />
Picone, Francesco, Tony Ceraulo, Marilena Ceraulo, and Helen Sapienza. New Awakenings in an Ancient Land. Palermo, Italy: Centro Agape, 1999. Print.<br />
This book details the history of the Italian Mennonite Church, providing an in-depth chronological narrative of the church’s development. The authors published this book with the desire to document the history of the Italian Mennonite Church and make it known to others.<br />
<br />
Picone, Francesco and Martha. Personal interview. 30 Nov. 2014.<br />
Francesco Picone is one of the prominent leaders in the Italian Mennonite Church, which he joined in 1965. He has been a church leader since the late 1970s. Martha Picone (nee Hartzler), originally from the United States, volunteered in the Italian Mennonite Church in 1972, and married Francesco in 1976. <br />
<br />
Yoder, Janet. Personal interview. 8 Dec. 2014.<br />
Janet Yoder, from Harrisonburg, Virginia, was a member of a Mennonite Church in Virginia during the first contact between the Virginia Mennonites and the first Italian Mennonite, Franca Ceraulo. Yoder recalls the origin story of the Italian Mennonite Church and the stories of many Mennonite missionaries who went to Italy.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13267Chiesa Evangelica Mennonita Italiana2014-12-10T23:37:10Z<p>76.125.14.12: /* Challenges */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
==Present Day==<br />
===Demographics===<br />
The Mennonite community in Italy is quite small, with only about 250 members (Mennonite World Conference). There are currently five churches (Mennonite World Conference). Overall, Evangelicals make up about 1% of the Italian population (Blosser). Within the Evangelical population, there are Pentecostal and non-Pentescotal groups (Blosser). The Mennonites, now mostly first or second generation members, represent a very small minority of the non-Pentecostal Evangelicals (Blosser).<br />
===Beliefs===<br />
The Italian Mennonites relate the other non-Pentecostal Evangelical groups, such as the Swiss missionary groups (Unione Chiese Bibliche Cristiane) and Church of the Brethren in Italy (Blosser). These non-Pentecostal Evangelical groups tend to share similar beliefs (Blosser). Adult baptism is the defining factor that most Evangelicals adhere to, and generally more emphasis is placed upon being Evangelical rather than being Mennonite (Blosser). Scripture has a high view among Italian Mennonites (Blosser). The Italian Mennonite Church has discussed peace and justice, but these themes have not played a dominant role thus far (Blosser).<br />
===Challenges===<br />
The Anabaptist-Mennonite presence in Europe has been intensely influenced by the difference national and political contexts, and has had to develop unique responses to historical challenges as a result (Baecher, ix). A growing challenge for European churches in the twenty-first century, including Mennonite churches, is shaping the retelling and sharing of the gospel for a multicultural, postmodern context (Baecher 49). This is especially important in the case of the small size of the Italian Mennonite Church.<br />
<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
<br />
===Recent Work===<br />
The Italian Mennonite Church has planted churches in two areas: Sicily and the Bari region. The Sicilian region has been in Italian control since 2001, when the last VMM missionaries left Sicily (Blosser). From 2001 to 2014, VMM missionaries focused on the Bari region in the hopes of planting a church there (Blosser). After numerous setbacks and many conflicts, a small Mennonite community has formed in Bari. As of January 2015, the Bari church will in the hands of Italians (Picone).<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
===Future Plans===<br />
Church growth in Italy is slow, but its leaders hope that the Mennonite church will continue to grow. Some of the zeal of the newfound faith in the first generation of believers has waned, but the Italian Mennonite Church is in the process of stabilizing its church in the second generation of believers (Blosser). One of the church’s main goals is to prepare the young generation to assume more responsibility and prepare them for future ministry (Picone). The leaders hope to see spiritural renewal in the churches at Capaci and Termine Imeresi (Picone). In addition, the church wants to continue to develop and activate a discipleship school and spiritual growth seminars (Picone). <br />
<br />
The leaders have a vision of planting new churches and sending out Italian missionaries (Picone). The church hopes that the current church planting projects led by Giovanni Greco in parts of the Bari region will be successful (Picone).<br />
===Key leaders===<br />
'''Francesco Picone''' comes from one of the founding families of the Mennonite church in the early 1950s. He has served as the President of the Italian Mennonite Church and has been involved in its leadership since the 1980s. Besides Francesco, there are 3 other Italian pastors and 3 elders working in the Mennonite churches in Sicily.<br />
<br />
'''Giovanni Greco''' is a Mennonite pastor who originally came form the Brethren Church. He works in church planting and leadership development in the Molise and Abbruzzo regions north of Bari, Italy. As of January 2015, there will be one American missionary family associated with VMM working with Giovanni on this church planting project.<br />
<br />
==Annotated Bibliography==<br />
Baecher, Claude, John Allen Lapp, and C. Arnold Snyder. Testing Faith and Tradition: Global Mennonite History Series: Europe. Intercourse, PA: Good Books, 2006. Print.<br />
This book documents Anabaptist history in Europe by country and region, especially during the period from 1850 to the present. It explores the political, economic, social, and religious contexts of the Anabaptist-Mennonite churches in Europe.<br />
<br />
Blosser, Janet. Personal interview. 25 Nov. 2014.<br />
Janet Blosser is the Mediterranean Director for Virginia Mennonite Missions. She was a missionary in Italy for 15 years, returning to the United States in 1997, and presently works with Italy and other areas of the Mediterranean.<br />
<br />
Eberly, Eva M. "Chiesa Evangelica Mennonita Italiana (Italian Mennonite Church)." Global Anabaptist Mennonite Encyclopedia Online. June 2010. Web. 4 Jul 2014. <br />
<br />
This article from the Global Anabaptist Mennonite Encyclopedia Online was written by Eva Eberly, a Mennonite missionary in Italy from 1969 to 1987. It discusses the beginnings of the Italian Mennonite Church and explores the slow but steady expansion of the Mennonite faith in Italy.<br />
<br />
Mennonite World Conference. "World Directory: Europe." Web. 10 Dec. 2014.<br />
The Mennonite World Conference website provides information about the demographics of Mennonite-related churches, including the Italian Mennonite Church.<br />
<br />
Picone, Francesco, Tony Ceraulo, Marilena Ceraulo, and Helen Sapienza. New Awakenings in an Ancient Land. Palermo, Italy: Centro Agape, 1999. Print.<br />
This book details the history of the Italian Mennonite Church, providing an in-depth chronological narrative of the church’s development. The authors published this book with the desire to document the history of the Italian Mennonite Church and make it known to others.<br />
Picone, Francesco and Martha. Personal interview. 30 Nov. 2014.<br />
<br />
Francesco Picone, who wrote the book, is one of the prominent leaders in the Italian Church, which he joined in 1965. He has been a church leader since the late 1970s. Martha Picone (nee Hartzler), originally from the United States, volunteered in the Italian Mennonite Church in 1972, and married Francesco in 1976.<br />
He married Martha (nee Hartzler), from Virginia, in 1976.<br />
<br />
Yoder, Janet. Personal interview. 8 Dec. 2014.<br />
Janet Yoder, from Harrisonburg, Virginia, was a member of a Mennonite Church in Virginia during the first contact between the Virginia Mennonites and the first Italian Mennonite, Franca Ceraulo. Yoder recalls the origin story of the Italian Mennonite Church and the stories of many Mennonite missionaries who went to Italy.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13266Chiesa Evangelica Mennonita Italiana2014-12-10T23:35:51Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
==Present Day==<br />
===Demographics===<br />
The Mennonite community in Italy is quite small, with only about 250 members (Mennonite World Conference). There are currently five churches (Mennonite World Conference). Overall, Evangelicals make up about 1% of the Italian population (Blosser). Within the Evangelical population, there are Pentecostal and non-Pentescotal groups (Blosser). The Mennonites, now mostly first or second generation members, represent a very small minority of the non-Pentecostal Evangelicals (Blosser).<br />
===Beliefs===<br />
The Italian Mennonites relate the other non-Pentecostal Evangelical groups, such as the Swiss missionary groups (Unione Chiese Bibliche Cristiane) and Church of the Brethren in Italy (Blosser). These non-Pentecostal Evangelical groups tend to share similar beliefs (Blosser). Adult baptism is the defining factor that most Evangelicals adhere to, and generally more emphasis is placed upon being Evangelical rather than being Mennonite (Blosser). Scripture has a high view among Italian Mennonites (Blosser). The Italian Mennonite Church has discussed peace and justice, but these themes have not played a dominant role thus far (Blosser).<br />
===Challenges===<br />
The Anabaptist-Mennonite presence in Europe has been intensely influenced by the difference national and political contexts, and has had to develop unique responses to historical challenges as a result (Baecher, ix). A growing challenge for European churches in the twenty-first century, including Mennonite churches, is shaping the retelling and sharing of the gospel for a multicultural, postmodern context (Baecher 49). This is especially important in the case of the small size of the Italian Mennonite Church.<br />
===Recent Work===<br />
The Italian Mennonite Church has planted churches in two areas: Sicily and the Bari region. The Sicilian region has been in Italian control since 2001, when the last VMM missionaries left Sicily (Blosser). From 2001 to 2014, VMM missionaries focused on the Bari region in the hopes of planting a church there (Blosser). After numerous setbacks and many conflicts, a small Mennonite community has formed in Bari. As of January 2015, the Bari church will in the hands of Italians (Picone).<br />
One of the most challenging facets of the larger Evangelical church is its leadership (Blosser). Since very few pastors have seminary training, there are few models of servant leadership (Blosser). However, there are periodic Bible school classes that are offered in various locations. Power struggles, separations, and divisions are frequent in the Italian Mennonite Church (Blosser). <br />
<br />
The job crisis in Italy, where unemployment is 35 percent among those between the ages of 18 and 35, creates an additional challenge for pastoral leadership (Blosser). Part-time work is almost non-existent. Pastors either have an additional secular job for about 60 hours a week and don’t have adequate time to pastor, or they cannot find a job at all and are only given a gift for their work (Blosser).<br />
===Future Plans===<br />
Church growth in Italy is slow, but its leaders hope that the Mennonite church will continue to grow. Some of the zeal of the newfound faith in the first generation of believers has waned, but the Italian Mennonite Church is in the process of stabilizing its church in the second generation of believers (Blosser). One of the church’s main goals is to prepare the young generation to assume more responsibility and prepare them for future ministry (Picone). The leaders hope to see spiritural renewal in the churches at Capaci and Termine Imeresi (Picone). In addition, the church wants to continue to develop and activate a discipleship school and spiritual growth seminars (Picone). <br />
<br />
The leaders have a vision of planting new churches and sending out Italian missionaries (Picone). The church hopes that the current church planting projects led by Giovanni Greco in parts of the Bari region will be successful (Picone).<br />
===Key leaders===<br />
'''Francesco Picone''' comes from one of the founding families of the Mennonite church in the early 1950s. He has served as the President of the Italian Mennonite Church and has been involved in its leadership since the 1980s. Besides Francesco, there are 3 other Italian pastors and 3 elders working in the Mennonite churches in Sicily.<br />
<br />
'''Giovanni Greco''' is a Mennonite pastor who originally came form the Brethren Church. He works in church planting and leadership development in the Molise and Abbruzzo regions north of Bari, Italy. As of January 2015, there will be one American missionary family associated with VMM working with Giovanni on this church planting project.<br />
<br />
==Annotated Bibliography==<br />
Baecher, Claude, John Allen Lapp, and C. Arnold Snyder. Testing Faith and Tradition: Global Mennonite History Series: Europe. Intercourse, PA: Good Books, 2006. Print.<br />
This book documents Anabaptist history in Europe by country and region, especially during the period from 1850 to the present. It explores the political, economic, social, and religious contexts of the Anabaptist-Mennonite churches in Europe.<br />
<br />
Blosser, Janet. Personal interview. 25 Nov. 2014.<br />
Janet Blosser is the Mediterranean Director for Virginia Mennonite Missions. She was a missionary in Italy for 15 years, returning to the United States in 1997, and presently works with Italy and other areas of the Mediterranean.<br />
<br />
Eberly, Eva M. "Chiesa Evangelica Mennonita Italiana (Italian Mennonite Church)." Global Anabaptist Mennonite Encyclopedia Online. June 2010. Web. 4 Jul 2014. <br />
<br />
This article from the Global Anabaptist Mennonite Encyclopedia Online was written by Eva Eberly, a Mennonite missionary in Italy from 1969 to 1987. It discusses the beginnings of the Italian Mennonite Church and explores the slow but steady expansion of the Mennonite faith in Italy.<br />
<br />
Mennonite World Conference. "World Directory: Europe." Web. 10 Dec. 2014.<br />
The Mennonite World Conference website provides information about the demographics of Mennonite-related churches, including the Italian Mennonite Church.<br />
<br />
Picone, Francesco, Tony Ceraulo, Marilena Ceraulo, and Helen Sapienza. New Awakenings in an Ancient Land. Palermo, Italy: Centro Agape, 1999. Print.<br />
This book details the history of the Italian Mennonite Church, providing an in-depth chronological narrative of the church’s development. The authors published this book with the desire to document the history of the Italian Mennonite Church and make it known to others.<br />
Picone, Francesco and Martha. Personal interview. 30 Nov. 2014.<br />
<br />
Francesco Picone, who wrote the book, is one of the prominent leaders in the Italian Church, which he joined in 1965. He has been a church leader since the late 1970s. Martha Picone (nee Hartzler), originally from the United States, volunteered in the Italian Mennonite Church in 1972, and married Francesco in 1976.<br />
He married Martha (nee Hartzler), from Virginia, in 1976.<br />
<br />
Yoder, Janet. Personal interview. 8 Dec. 2014.<br />
Janet Yoder, from Harrisonburg, Virginia, was a member of a Mennonite Church in Virginia during the first contact between the Virginia Mennonites and the first Italian Mennonite, Franca Ceraulo. Yoder recalls the origin story of the Italian Mennonite Church and the stories of many Mennonite missionaries who went to Italy.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13265Chiesa Evangelica Mennonita Italiana2014-12-10T23:04:45Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
===Growth and Development===</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13264Chiesa Evangelica Mennonita Italiana2014-12-10T23:04:06Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1949</font><font color="#efefef">.....</font><br />
| Lewis Martin and Jason Weaver visit Sicily and baptize Franca Ceraulo.<br />
Centro Agape, the first Mennonite church, is born.<br />
|-<br />
! <font size="4">1950</font><br />
| Churches in Virginia provide material aid to Sicily for Franca Ceraulo to distribute.<br />
People from the Virginia Mennonite Church visit Palermo and Sicily to teach and baptize.<br />
Franca Ceraulo is appointed the director for missionary work in Palermo.<br />
|-<br />
! <font size="4">1954</font><br />
| The translation and printing of Mennonite publications to Italian begins.<br />
|-<br />
! <font size="4">1957</font><br />
| Contact is established with a group in the Abruzzo area, led by Amacarelli, who wants to join the Mennonite church.<br />
A radio program is begun.<br />
|-<br />
! <font size="4">1960</font><br />
| A committee forms between Mennonite Board of Missions and Virginia Mennonite Board of Missions to coordinate mission work in Italy.<br />
In April, the first Italian Mennonite Conference is held at Palermo, Sicily.<br />
|-<br />
! <font size="4">1962</font><br />
| Virginia Mennonite Board of Missions assumes full responsibility for work in Italy.<br />
|-<br />
! <font size="4">1964</font><br />
| The relationship with Amacarelli in Abruzzo ends.<br />
|-<br />
! <font size="4">1965</font><br />
| Francesco Picone is baptized.<br />
|-<br />
! <font size="4">1967</font><br />
| Literature work ends in Florence.<br />
|-<br />
! <font size="4">1969</font><br />
| Franca Ceraulo dies.<br />
|-<br />
! <font size="4">1972</font><br />
| A charismatic member of the church creates confusion and division. The church is reduced to a small, unified group after complete reorganization, and a covenant of membership in the Mennonite Church is signed.<br />
|-<br />
! <font size="4">1974</font><br />
| Francesco Picone is ordained.<br />
|-<br />
! <font size="4">1975</font><br />
| The Palermo Church takes charge of their own expenses.<br />
|-<br />
! <font size="4">1976</font><br />
| Mennonite agencies send help after an earthquake strikes in Friuli (Eberly).<br />
A gospel team of young Mennonites from Virginia evangelizes on the street in Palermo and Altofonte.<br />
The leaders decide to organize an association to manage the legal side of church lie, and La Chiesa Evangelica Mennonite Italiana (CEMI) is created.<br />
|-<br />
! <font size="4">1978</font><br />
| The Palermo church, Centro Agape, outgrows its basement meeting place, and new grounds are purchased.<br />
|-<br />
! <font size="4">1979</font><br />
| A new church in Palermo is dedicated.<br />
|-<br />
! <font size="4">1980</font><br />
| A group of dissidents leaves the church.<br />
The radio broadcasts are suspended.<br />
|-<br />
! <font size="4">1981</font><br />
| A severe earthquake in the Naples area prompts relief efforts and rebuilding projects from the churches in Sicily as well as MCC and the European Mennonites.<br />
The Italian Mennonite Church becomes an official member of Mennonite World Conference.<br />
|-<br />
! <font size="4">1983</font><br />
| A successful tent evangelism effort occurs in Sicily.<br />
|-<br />
! <font size="4">1987</font><br />
| The Sicilian churches begin the indigenization process as Francesco and Martha Picone become pastors at Centro Agape and Francesco and Helen Sapienza take charge of a young church at Cinisi.<br />
Work begins in the San Lorenzo district of Palermo.<br />
|-<br />
! <font size="4">1988</font><br />
| Work begins in the Bari region.<br />
|-<br />
! <font size="4">1993</font><br />
| A new church, Shalom, emerges in eastern Palermo.<br />
|-<br />
! <font size="4">1995</font><br />
| The Ministerial Council sets up a fund to assist church leaders.<br />
|-<br />
! <font size="4">1999</font><br />
| The Italian Mennonite Church celebrates 50 years.<br />
A history of the Italian Mennonite Church, New Awakenings in an Ancient Land, is published.<br />
A missions team is sent to Lushnje, Albania, in a joint project with Virginia Mennonite Board of Missions.<br />
|-<br />
! <font size="4">2001</font><br />
| The last missionaries leave Sicily and the Sicilian churches are entirely in the hands of Italian leaders (Blosser).<br />
|-<br />
! <font size="4">2014</font><br />
| Italian leadership takes charge of the church at Bari (Blosser).<br />
|}<br />
<br />
===Growth and Development===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef"></font><font size="4">1991-1995</font><font color="#efefef"></font><br />
| The conference aimed to achieve economic independence during this period. Although the conference became more independent, it was not able to achieve complete financial independence. Total membership of churches in CONEMPAR dropped.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1996-2002</font><br />
| In 1996, the Paraguayan economy suffered, making the economic situation of the conference precarious. A new Executive Committee was elected in 1997. This administration adopted bylaws for the conference by 1999, and by 2002, CONEMPAR was completely financially independent. In 2002, the conference published a Manual of Faith and Doctrine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">2003-2011</font><br />
| Over this period, the church experienced significant growth in membership. Recent efforts by the administration of CONEMPAR led to improved working conditions and benefits for pastors, including health insurance and support opportunities. Some churches are now able to receive financial support, and development efforts provide socio-economic preparation in church areas, making it possible for them to become self-sustaining. Training for pastors, treasurers, and leadership became available.<ref>Ibid.</ref><br />
<br />
In 2006, the 222 program was introduced, named after 2 Timothy 2:2, "And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." The program aimed to be training for evangelism and teaching.<ref>Amstutz, C. Paul. Skype interview. 09 Dec. 2014.</ref><br />
|-<br />
! <font size="4">2012-Present</font><br />
| In recent yearsh, the conference has worked to expand the church. In order to support this effort, several initiatives have been instituted. The conference has sent several pastors to the International Revival Center megachurch in Bogotá, Colombia to observe the approaches towards worship in that church. In addition, CONEMPAR has made connections with the Honduran Amor Viviente church, who have built up a unified discipleship/teaching program. CONEMPAR is in the process of adopting those materials.<ref>Ibid.</ref><br />
|}</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13263Chiesa Evangelica Mennonita Italiana2014-12-10T22:46:52Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.<br />
== History ==<br />
=== Origins ===<br />
Unlike many of the Mennonite mission efforts in Europe, the Italian Mennonite Church was not born of direct planning or missionary strategies (Baecher 238). Instead, the Virginia Board of Missions and Charities started its work in Italy as a result of correspondence and the ensuing relationships that formed. After World War II, an Italian woman named Franca Ceraulo saw an address on a relief package sent by Mennonites. She began corresponding with a few Virginia Mennonites about the Anabaptist belief (Yoder). In 1949, Lewis Martin and Jason Weaver traveled in Europe to explore the possibilities for mission work and relief efforts by Mennonite Central Committee (MCC). By the suggestion of Ceraulo’s friends in Virginia, they visited Ceraulo, who was ready to be baptized (Yoder). Through Ceraulo’s leadership and testimony, a Mennonite congregation began to emerge in Italy (Eberly). <br />
<br />
The mission in Sicily, established and administered by the Virginia Board of Missions and Charities, was one of eight Mennonite missions established in Europe during 1949 and 1953 (Baecher 237). Soon after the Ceraulo’s baptism, the first Mennonite church in Italy, Centro Agape, was established (Baecher). Throughout the church’s growth, the Virginia Mennonite Conference members have maintained a presence as missionaries, church planters, and pastors.<br />
===Timeline===</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13237Chiesa Evangelica Mennonita Italiana2014-12-10T19:13:24Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 5 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13236Chiesa Evangelica Mennonita Italiana2014-12-10T19:12:03Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 5 title = Membership<br />
|Row 6 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13235Chiesa Evangelica Mennonita Italiana2014-12-10T19:10:51Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Italian Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Google Maps, 2014.<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Sicily and Bari regions, [[Italy]]</center><br />
|Row 2 title = Date Established<br />
|Row 2 info = <center>1981</center><br />
|Row 3 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 3 info = <center>Yes</center><br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center>5 (2014)</center><br />
|Row 7 title = Membership<br />
|Row 7 info = <center>250 (2014)</center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13234Chiesa Evangelica Mennonita Italiana2014-12-10T19:05:46Z<p>76.125.14.12: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Phnom Penh Mennonite Church<br />
|image = Image:Italy map.png<br />
|imagewidth = 300<br />
|caption = Phnom Penh: Lonely Planet, 2009<ref>"Map of Phnom Penh," ''Lonely Planet''. http://www.lonelyplanet.com/maps/asia/cambodia/phnom-penh/ (accessed 15 June 2009).</ref><br />
|Row 1 title = Location<br />
|Row 1 info = <center>Phnom Penh, [[Cambodia]]</center><br />
|Row 2 title = Contact Information<br />
|Row 2 info =<br />
|Row 3 title = Date Established<br />
|Row 3 info = <center>1996</center><br />
|Row 4 title = Presiding Officer<br />
|Row 4 info = <center>Mao Dady Ezra (2003- )</center><br />
|Row 5 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 5 info = <center>No (2008)</center><br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>1 (2008)</center><br />
|Row 7 title = Membership<br />
|Row 7 info = <center></center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=File:Italy_map.png&diff=13233File:Italy map.png2014-12-10T19:02:42Z<p>76.125.14.12: </p>
<hr />
<div></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=CONEMPAR_Declaraci%C3%B3n_de_Fe&diff=13219CONEMPAR Declaración de Fe2014-12-10T18:00:46Z<p>76.125.14.12: </p>
<hr />
<div>En la CONEMPAR:<br />
<br />
====Creemos en la Inspiración de las Sagradas Escrituras====<br />
Dios se ha revelado en el Antiguo y Nuevo Testamento, y es, Palabra inspirada por Dios. Regla infalible de fe y de conducta, superior a la conciencia y a la razón, sin contradicción alguna (2 Timoteo 3:15-17; 2 Pedro 1:19:21).<br />
<br />
====Creemos en un solo Dios manifestado en la Trinidad====<br />
Dios se ha revelado como único y verdadero (Éxodo 3:14), de existencia propia desde la eternidad. Además, se ha revelado esencialmente en tres personalidades (Dios Padre, Dios Hijo y Dios Espíritu Santo), (Deuteronomio 6:4; Mateo 28:19; Lucas 3:22; 2 Corintios 13:14).<br />
<br />
====Creemos que Dios es el creador de todas las cosas====<br />
Es creador de todas las cosas visibles e invisibles, material e inmaterial. Creó al hombre a Su imagen, varón y hembra los creó, con libre albedrío, carácter moral y una naturaleza espiritual. También él preserva su creación (Génesis 1:1,26,27; Juan 1:1-3; Colosenses 1:15-17).<br />
<br />
====Creemos en la caída y redención del ser humano====<br />
El hombre fue creado bueno y justo, pero cayó por transgresión voluntaria, y su única esperanza de redención reside en el Señor Jesucristo, el Hijo de Dios (Génesis 1:26-31; 3:1-19; Romanos 3:23; 5:12-21; 6:23 ss).<br />
<br />
====Creemos en un solo mediador entre Dios y los seres humanos====<br />
Jesucristo, el Hijo de Dios, murió para redimirnos del pecado y se levantó de los muertos para justificarnos (Lucas 9:10; Hechos 4:12; 1 Timoteo 2:5; 1 Juan 2:1-2).<br />
<br />
====Creemos que la salvación del ser humano es por gracia====<br />
El ser humano es salvo mediante la fe puesta en la obra redentora de Jesucristo. Es un don gratuito de Dios para aquellos que se arrepientan y creen. Las obras son demostración de la salvación recibida de Cristo. Una persona salva que vuelve al pecado puede perder su salvación (Romanos 5:1; Efesios 2:8-10; 1 Timoteo 4:15-16; Hebreos 2:1-4; 12:12-14; 1 Juan 3:4-9).<br />
<br />
====Creemos en la obra del Espíritu Santo====<br />
El Espíritu Santo convence de pecado. Produce el nuevo nacimiento, conduce en la vida del creyente, da poder para el servicio y hace posible la perseverancia en la fe y guía a la santidad (Juan 16:7,13; Hechos 1:8; 1 Pedro 2:9).<br />
<br />
====Creemos en frutos y dones del Espíritu Santo====<br />
Sirve para equipar al creyente en su labor cristiana. Todo creyente es provisto de dones para edificar la iglesia y glorificar al Señor. El fruto es demostración de salvación y compromiso con Cristo (1 Corintios 12; Romanos 12; Efesios 4; Gálatas 5:22s)<br />
<br />
====Creemos en la iglesia====<br />
La iglesia es el cuerpo de Cristo, la fraternidad de los redimidos, un pueblo disciplinado, obediente a la Palabra de Dios, y una comunidad de amor, intercesión y sanidad (Mateo 5:13-16; 23-24; 18:15-18; Santiago 2:14-17; 5:13-15, Efesios 3:14-15).<br />
<br />
====Creemos en el ministerio de la evangelización====<br />
El Señor Jesucristo dio a la iglesia la comisión de ir por todo el mundo predicando el evangelio y haciendo discípulos, ministrando a toda la necesidad humana (Mateo 28:-18-20; Marcos 16:15-18; Efesios 3:14ss)<br />
<br />
====Creemos en el ministerio de Palabra====<br />
Es la voluntad de Dios que haya hermanos y hermanas que enseñen la Palabra. Que sirvan como líderes que administren las ordenanzas, que guíen a la iglesia en el ejercicio de la disciplina y que sirvan como pastores y maestros (Hechos 20:28; Efesios 4:11-12; He-<br />
chos 13:1-3)<br />
<br />
====Creemos en el bautismo en agua====<br />
El sacramento del bautismo por inmersión, o en algunos casos, por aspersión, debe ser observado. Las escrituras lo establece para aquellos que se arrepienten y creen en el Señor Jesús. De esta manera, declaran ante el mundo que han muerto con Jesús y que han sido levantados con Él en nueva vida (Mateo 28:19; Hechos 10:47-48; Romanos 6:3-11; Hebreos 10:22).<br />
<br />
====Creemos en el discipulado cristiano====<br />
Es el proceso necesario para adquirir la madurez de acuerdo a los propósitos divinos. La disciplina bíblica es parte de este proceso, para enseñar y restaurar al miembro, y el cuerpo de Cristo para lograr su objetivo en este mundo (Mateo 28:18-20; Efesios 4:11 ss; 1 Corintios 5:7-13; Hebreos 12:1-11).<br />
<br />
====Creemos en la santidad de la familia====<br />
La unión entre un hombre y una mujer, como núcleo del hogar. Es una institución creada por Dios y debe ser fortalecida por sus integrantes (Génesis 1:27-28; 2:24; Mateo 19:3ss; 1 Coritnios 7:1ss).<br />
<br />
====Creemos que el diezmo pertenece al Señor====<br />
Debe ser traído al alfolí (en el templo) para ser usado en la extensión del Reino de Dios (Malaquías 3:10-12; 1 Corintios 9:6-7; 2 Corintios 16:1-3)<br />
<br />
====Creemos en la cena del Señor====<br />
Los elementos de la cena del Señor son el pan y el vino. Acto que se nos deja que lo hagamos hasta que Jesús regrese (Lucas 22:7-20; 1 Corintios 11)<br />
<br />
====Creemos en la no violencia====<br />
La voluntad de Dios para los cristianos es que se abstengan de emplear la fuerza y la vio-<br />
lencia en las relaciones humanas. Deben mostrar amor cristiano hacia todos los seres humanos (Mateo 5:38-48; Juan 18:36; Romanos 5:5; 12:18-21; 1 Corintios 6:1-8; 2 Corin-<br />
tios 10:3-4; Santiago 2:8; 1 Pedro 2:23-23; 4:1).<br />
<br />
====Creemos en el retorno de Cristo====<br />
Cristo vendrá a buscar a su pueblo. Creemos que al morir, los que no han sido salvados, entran en el castigo eterno. Los salvados entrarán en una existencia eterna consciente y bienaventurada con Cristo. La resurrección de todo ser será realidad (Mateo 25:34, 41; Lucas 16:22-23, 2 Corintios 15:1-4; Hebreos 9:12ss; 2 Tesalonicenses 3:13ss).<br />
<br />
====Conclusión====<br />
Finalmente, cada iglesia, líder y miembro de la Convención Evangélica Menonita Paraguaya ha podido conocer con detalles la historia y organización de nuestra Conven-<br />
ción. A partir de aquí, anhelamos fervientemente que siga creciendo en su fe y llegue a conocer en profundidad al Señor, teniendo como base las Sagradas Escrituras.<br />
<br />
Dios les Bendiga!</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=CONEMPAR_Faith_Statement&diff=13218CONEMPAR Faith Statement2014-12-10T17:58:47Z<p>76.125.14.12: /* We believe in nonviolence= */</p>
<hr />
<div>====We believe in the inspiration of the Holy Scriptures====<br />
God is revealed in the Old and New Testament, and the Bible is the inspired Word of God. It is the infallible rule of faith and conduct, superior to conscience and reason, without contradiction (2 Timothy 3: 15-17; 2 Peter 1:19:21).<br />
<br />
====We believe in one God manifested in Trinity====<br />
God has revealed Himself as the One True God (Exodus 3:14), in existence for eternity. Furthermore, God has been revealed in three personalities (God the Father, God the Son and God the Holy Spirit), (Deuteronomy 6:4; Matthew 28:19; Luke 3:22; 2 Corinthians 13:14).<br />
<br />
====We believe that God is the creator of all things====<br />
He is the creator of all things visible and invisible, material and immaterial. He created man in His image, male and female, with free will, moral character and spiritual nature. God preserves His creation (Genesis 1:1, 26, 27; John 1:1-3; Colossians 1:15-17).<br />
<br />
====We believe in the fall and redemption of man====<br />
Man was created good and upright, but by voluntary transgression fell and his only hope of redemption lies in the Lord Jesus Christ, the Son of God (Genesis 1: 26-31; 3:1-19; Romans 3:23; 5:12-21; 6:23).<br />
<br />
====We believe in one mediator between God and humans====<br />
Jesus Christ, the Son of God, died to redeem us from sin and rose from the dead so that we can be justified (Luke 9:10; Acts 4:12; 1 Timothy 2: 5; 1 John 2: 1-2).<br />
<br />
====We believe that the salvation of man is through grace====<br />
Man is saved by faith because of the redemptive work of Jesus Christ. It is a free gift of God to those who repent and believe. The works are proof of salvation received from Christ. A saved person returning to sin can lose their salvation (Romans 5:1; Ephesians 2:8-10; 1 Timothy 4:15-16; Hebrews 2:1-4; 12:12-14; 1 John 3:4 -9).<br />
<br />
====We believe in the Holy Spirit====<br />
The Holy Spirit convicts the sinful. It produces the new birth, leads the believer's life, empowers for service, and enables perseverance in faith and holiness as a guide (John 16: 7,13; Acts 1: 8; 1 Peter 2: 9).<br />
<br />
====We believe in fruits and gifts of the Holy Spirit====<br />
It serves to provide for the believer to perform Christian work. Every believer is provided with gifts to teach the church and glorify the Lord. The fruit is proof of salvation and commitment to Christ (1 Corinthians 12, Romans 12, Ephesians 4; Galatians 5:22)<br />
<br />
====We believe in the church====<br />
The church is the body of Christ, fellowship of the redeemed, obedient to the Word of God, a disciplined people and a community of love, intercession and healing (Matthew 5:13-16; 23-24; 18:15- 18; James 2:14-17; 5: 13-15, Ephesians 3:14-15).<br />
<br />
====We believe in the ministry of evangelization====<br />
The Lord Jesus Christ gave the church the commission to go into all the world preaching the gospel and making disciples, ministering to every human need (Matthew 28:18-20; Mark 16:15-18; Ephesians 3:14)<br />
<br />
====We believe in the ministry of Word====<br />
It is the will of God to have brothers and sisters who teach the Word. Serve as leaders who administer the ordinances, to guide the church in the exercise of discipline and serve as pastors and teachers (Acts 20:28; Ephesians 4: 11-12; Acts 13:1-3)<br />
<br />
====We believe in water baptism====<br />
The sacrament of baptism by immersion, or in some cases, spray, must be observed. The scriptures established this for those who repent and believe in the Lord Jesus. Thus they declare to the world that they have died with Jesus and that have been raised with Him in newness of life (Matthew 28:19; Acts 10:47-48; Romans 6:3-11; Hebrews 10:22).<br />
<br />
====We believe in Christian discipleship====<br />
It is the necessary process to acquire maturity according to God's purposes. The biblical discipline is part of this process; to teach and restore the members and the body of Christ, to accomplish God's goal in this world (Matthew 28:18-20; Ephesians 4:11; 1 Corinthians 5:7-13; Hebrews 12:1-11).<br />
<br />
====We believe in the sanctity of the family====<br />
The union between a man and a woman, is the core of a home. It is an institution created by God and should be strengthened by its members (Genesis 1:27-28; 2:24; Matthew 19:3, 1 Coritnios 7:1).<br />
<br />
====We believe that the tithe is the Lord's====<br />
The tithe must be brought into the storehouse (temple) for use in extending the Kingdom of God (Malachi 3:10-12; 1 Corinthians 9:6-7; 2 Corinthians 16:1-3)<br />
<br />
====We believe in the Lord's Supper====<br />
The elements of the Lord's Supper are bread and wine. Act that allowed us to do until Jesus returns (Luke 22: 7-20; 1 Corinthians 11)<br />
<br />
====We believe in nonviolence====<br />
The will of God for Christians is to refrain from using force and violence in human relations. Believers must demonstrate Christian love towards all human beings (Matthew 5:38-48; John 18:36; Romans 5:5; 12:18-21; 1 Corinthians 6:1-8, 2 Corinthians 10:3-4; James 2:8; 1 Peter 2:23-23; 4:1).<br />
<br />
====We believe in the return of Christ====<br />
Christ will come to find His people. We believe that when you die, those who are not saved enter into eternal punishment. The saved will enter into a conscious and blissful eternal life with Christ. The resurrection of all flesh will come to pass (Matthew 25:34, 41; Luke 16:22-23, 2 Corinthians 15:1-4; Hebrews 9:12; 2 Thessalonians 3:13).<br />
<br />
====Conclusion====<br />
Finally, every church, leader and member of the Paraguayan Mennonite Evangelical Convention has been able to know in detail the history and organization of our Convention. From here, members earnestly yearn to continue to grow in their faith and learn to know the Lord more deeply, based on Scripture.<br />
<br />
God bless!<ref>Marecos, Dario. E-mail interview. 1 December 2014. Trans. Maria Jantz.</ref><br />
<br />
==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=CONEMPAR_Faith_Statement&diff=13217CONEMPAR Faith Statement2014-12-10T17:58:16Z<p>76.125.14.12: </p>
<hr />
<div>====We believe in the inspiration of the Holy Scriptures====<br />
God is revealed in the Old and New Testament, and the Bible is the inspired Word of God. It is the infallible rule of faith and conduct, superior to conscience and reason, without contradiction (2 Timothy 3: 15-17; 2 Peter 1:19:21).<br />
<br />
====We believe in one God manifested in Trinity====<br />
God has revealed Himself as the One True God (Exodus 3:14), in existence for eternity. Furthermore, God has been revealed in three personalities (God the Father, God the Son and God the Holy Spirit), (Deuteronomy 6:4; Matthew 28:19; Luke 3:22; 2 Corinthians 13:14).<br />
<br />
====We believe that God is the creator of all things====<br />
He is the creator of all things visible and invisible, material and immaterial. He created man in His image, male and female, with free will, moral character and spiritual nature. God preserves His creation (Genesis 1:1, 26, 27; John 1:1-3; Colossians 1:15-17).<br />
<br />
====We believe in the fall and redemption of man====<br />
Man was created good and upright, but by voluntary transgression fell and his only hope of redemption lies in the Lord Jesus Christ, the Son of God (Genesis 1: 26-31; 3:1-19; Romans 3:23; 5:12-21; 6:23).<br />
<br />
====We believe in one mediator between God and humans====<br />
Jesus Christ, the Son of God, died to redeem us from sin and rose from the dead so that we can be justified (Luke 9:10; Acts 4:12; 1 Timothy 2: 5; 1 John 2: 1-2).<br />
<br />
====We believe that the salvation of man is through grace====<br />
Man is saved by faith because of the redemptive work of Jesus Christ. It is a free gift of God to those who repent and believe. The works are proof of salvation received from Christ. A saved person returning to sin can lose their salvation (Romans 5:1; Ephesians 2:8-10; 1 Timothy 4:15-16; Hebrews 2:1-4; 12:12-14; 1 John 3:4 -9).<br />
<br />
====We believe in the Holy Spirit====<br />
The Holy Spirit convicts the sinful. It produces the new birth, leads the believer's life, empowers for service, and enables perseverance in faith and holiness as a guide (John 16: 7,13; Acts 1: 8; 1 Peter 2: 9).<br />
<br />
====We believe in fruits and gifts of the Holy Spirit====<br />
It serves to provide for the believer to perform Christian work. Every believer is provided with gifts to teach the church and glorify the Lord. The fruit is proof of salvation and commitment to Christ (1 Corinthians 12, Romans 12, Ephesians 4; Galatians 5:22)<br />
<br />
====We believe in the church====<br />
The church is the body of Christ, fellowship of the redeemed, obedient to the Word of God, a disciplined people and a community of love, intercession and healing (Matthew 5:13-16; 23-24; 18:15- 18; James 2:14-17; 5: 13-15, Ephesians 3:14-15).<br />
<br />
====We believe in the ministry of evangelization====<br />
The Lord Jesus Christ gave the church the commission to go into all the world preaching the gospel and making disciples, ministering to every human need (Matthew 28:18-20; Mark 16:15-18; Ephesians 3:14)<br />
<br />
====We believe in the ministry of Word====<br />
It is the will of God to have brothers and sisters who teach the Word. Serve as leaders who administer the ordinances, to guide the church in the exercise of discipline and serve as pastors and teachers (Acts 20:28; Ephesians 4: 11-12; Acts 13:1-3)<br />
<br />
====We believe in water baptism====<br />
The sacrament of baptism by immersion, or in some cases, spray, must be observed. The scriptures established this for those who repent and believe in the Lord Jesus. Thus they declare to the world that they have died with Jesus and that have been raised with Him in newness of life (Matthew 28:19; Acts 10:47-48; Romans 6:3-11; Hebrews 10:22).<br />
<br />
====We believe in Christian discipleship====<br />
It is the necessary process to acquire maturity according to God's purposes. The biblical discipline is part of this process; to teach and restore the members and the body of Christ, to accomplish God's goal in this world (Matthew 28:18-20; Ephesians 4:11; 1 Corinthians 5:7-13; Hebrews 12:1-11).<br />
<br />
====We believe in the sanctity of the family====<br />
The union between a man and a woman, is the core of a home. It is an institution created by God and should be strengthened by its members (Genesis 1:27-28; 2:24; Matthew 19:3, 1 Coritnios 7:1).<br />
<br />
====We believe that the tithe is the Lord's====<br />
The tithe must be brought into the storehouse (temple) for use in extending the Kingdom of God (Malachi 3:10-12; 1 Corinthians 9:6-7; 2 Corinthians 16:1-3)<br />
<br />
====We believe in the Lord's Supper====<br />
The elements of the Lord's Supper are bread and wine. Act that allowed us to do until Jesus returns (Luke 22: 7-20; 1 Corinthians 11)<br />
<br />
====We believe in nonviolence=====<br />
The will of God for Christians is to refrain from using force and violence in human relations. Believers must demonstrate Christian love towards all human beings (Matthew 5:38-48; John 18:36; Romans 5:5; 12:18-21; 1 Corinthians 6:1-8, 2 Corinthians 10:3-4; James 2:8; 1 Peter 2:23-23; 4:1).<br />
<br />
====We believe in the return of Christ====<br />
Christ will come to find His people. We believe that when you die, those who are not saved enter into eternal punishment. The saved will enter into a conscious and blissful eternal life with Christ. The resurrection of all flesh will come to pass (Matthew 25:34, 41; Luke 16:22-23, 2 Corinthians 15:1-4; Hebrews 9:12; 2 Thessalonians 3:13).<br />
<br />
====Conclusion====<br />
Finally, every church, leader and member of the Paraguayan Mennonite Evangelical Convention has been able to know in detail the history and organization of our Convention. From here, members earnestly yearn to continue to grow in their faith and learn to know the Lord more deeply, based on Scripture.<br />
<br />
God bless!<ref>Marecos, Dario. E-mail interview. 1 December 2014. Trans. Maria Jantz.</ref><br />
<br />
==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13216Convención Evangélica Menonita Paraguaya2014-12-10T17:37:14Z<p>76.125.14.12: /* Identity */</p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Conempar Map Zones.png<br />
|caption = Map of Zones within CONEMPAR<ref>Jantz, Maria; based on data from Marecos interview.</ref><br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<ref>"Conózcanos." <i>CONEMPAR.</i> Convención Evangélica Menonita Paraguaya, n.d. Web. 08 Nov. 2014.</ref><br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
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<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
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{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
Although CONEMPAR did not begin officially until 1990, the conference developed out of a long history of Mennonites in Paraguay.<br />
<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1926</font><font color="#efefef">.....</font><br />
| 1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
|-<br />
! <font size="4">1930</font><br />
| 1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1937</font><br />
| A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1947</font><br />
| 2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1948</font><br />
| The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
|-<br />
! <font size="4">1963</font><br />
| The Committee for Mennonite Missions for Paraguay was created, taking over many of the responsibilities of the Mediation Committee. Its central goal was to facilitate mission work between Hispanic and indigenous Paraguayans.<ref>Ibid.</ref> Although German-speaking missionaries were initially responsible for these churches, Latin Paraguayan pastors gradually took leadership.<ref>Valladares, Jaime P. <i>Mission and Migration.</i> Trans. C. Arnold Snyder. Ed. John A. Lapp. Intercourse, PA: Good, 2010. 321-22. Print. Global Mennonite History Ser.</ref><br />
|-<br />
! <font size="4">1971</font><br />
| A large number of Brazilian immigrants to Paraguay sparked evangelization efforts in Portuguese. Today, this demographic is particularly significant in Zone 3 of CONEMPAR.<ref>Ratzlaff, Gerhard, and Jake K. Balzer. "Association of the Spanish-Speaking Mennonite Churches." <i>One Body, Many Parts: The Mennonite Churches in Paraguay: Versatile Church, Militant Church, Graciously Blessed Church.</i> Paraguay: G. Ratzlaff, 2008. 196. Print.</ref><br />
|-<br />
! <font size="4">1972</font><br />
| Arnulfo Zárate and Evacio Alfonso first presented the idea of a national conference to COMAESP.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1976</font><br />
| The Committee for Mennonite Missions in Paraguay was rechristened <i>Comité Menonita de Acción Evangélica y Social en el Paraguay</i> (COMAESP), the Mennonite Committee for Evangelical and Social Action in Paraguay.<ref>Ratzlaff, “La Convencion.”</ref><br />
|-<br />
! <font size="4">1986</font><br />
| The first conversations about the creation of a conference began, led by three pastors, Julio César Melgarejo, Carlos Altenburger, and Secundino Molinas. They began a process of traveling between churches to find opinions about a possible new national conference.<ref>Valladares.</ref><br />
|-<br />
! <font size="4">1989</font><br />
| The indigenous churches involved with COMAESP separated from that Committee and created <i>Menno Indianer Mission</i> (MIM).<ref>Ratzlaff, “La Convencion.”</ref> The initial organizational changes necessary for the formation of CONEMPAR were made.<ref>Ratzlaff, “Association.”</ref><br />
|-<br />
! <font size="4">1990</font><br />
| CONEMPAR was registered as an independent conference with Mennonite Mission Network.<ref>“Convencion.”</ref><br />
|-<br />
! <font size="4">1991</font><br />
| CONEMPAR made its official split from the leadership of COMAESP.<ref>Ratzlaff, Gerhard. "Convención Evangélica Menonita Paraguaya." <i>Lexikon Der Menoniten in Paraguay.</i> Asunción: n.p., 2009. 97-98. Print.</ref> The majority of the Spanish-speaking churches in Paraguay joined CONEMPAR, although a few churches continued to operate under the jurisdiction of COMAESP and local governance,<ref>Ratzlaff, “La Convencion.”</ref> including churches in the Chaco. Distance from other churches in the conference was a significant factor in their decision to remain part of COMAESP, although several churches in the Chaco have since joined CONEMPAR. The initial years of the new conference were particularly challenging due to the lack of experience of most of the pastors involved.<ref>Valladares</ref><br />
|}<br />
<br />
===Growth and Development===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef"></font><font size="4">1991-1995</font><font color="#efefef"></font><br />
| The conference aimed to achieve economic independence during this period. Although the conference became more independent, it was not able to achieve complete financial independence. Total membership of churches in CONEMPAR dropped.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1996-2002</font><br />
| In 1996, the Paraguayan economy suffered, making the economic situation of the conference precarious. A new Executive Committee was elected in 1997. This administration adopted bylaws for the conference by 1999, and by 2002, CONEMPAR was completely financially independent. In 2002, the conference published a Manual of Faith and Doctrine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">2003-2011</font><br />
| Over this period, the church experienced significant growth in membership. Recent efforts by the administration of CONEMPAR led to improved working conditions and benefits for pastors, including health insurance and support opportunities. Some churches are now able to receive financial support, and development efforts provide socio-economic preparation in church areas, making it possible for them to become self-sustaining. Training for pastors, treasurers, and leadership became available.<ref>Ibid.</ref><br />
<br />
In 2006, the 222 program was introduced, named after 2 Timothy 2:2, "And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." The program aimed to be training for evangelism and teaching.<ref>Amstutz, C. Paul. Skype interview. 09 Dec. 2014.</ref><br />
|-<br />
! <font size="4">2012-Present</font><br />
| In recent yearsh, the conference has worked to expand the church. In order to support this effort, several initiatives have been instituted. The conference has sent several pastors to the International Revival Center megachurch in Bogotá, Colombia to observe the approaches towards worship in that church. In addition, CONEMPAR has made connections with the Honduran Amor Viviente church, who have built up a unified discipleship/teaching program. CONEMPAR is in the process of adopting those materials.<ref>Ibid.</ref><br />
|}<br />
<br />
==Present Day==<br />
<br />
===Identity===<br />
The official doctrine and declaration of faith of CONEMPAR can be found in Spanish [[CONEMPAR Declaración de Fe|here]] or in English [[CONEMPAR Faith Statement|here]].<br />
Like the early Anabaptists, CONEMPAR places high importance on baptism, the Lord’s Supper, and nonviolence.<ref>Marecos.</ref> Members of the conference are involved in a large amount of mission work and evangelization as a way of serving the surrounding community.<ref>“Convencion.”</ref><br />
<br />
However, the conference focuses on embracing new worship styles, and member churches tend to have an emphasis that is very similar to the approach of an evangelical church.<ref>Amstutz.</ref><br />
<br />
===Structure===<br />
The administration of CONEMPAR includes an executive committee of seven members, led by a president. Elections are held every three years. In addition, there are presidents for each of the five zones, an executive secretary, and an advisor. The conference includes commissions for work with women, youth, education, missions, and finances.<ref>Valladares.</ref><br />
<br />
===Challenges and Future Plans===<br />
Moving to self-reliance, economically, is one major challenge the conference is currently working to confront. Due to the initial financial support from German Mennonites and Mennonites in the United States and Canada, many members of churches in CONEMPAR expect to have financial assistance, and do not see tithes as a necessity in keeping the church running. However, recent statistics indicate the amount of money in the conference budget grows each year, despite the decreasing financial contributions from Mennonite Mission Network.<ref>Amstutz.</ref><br />
<br />
Furthermore, the church continues to work for increased numbers through evangelistic opportunities and church plants.<ref>Marecos.</ref> One significant mode of outreach practiced by members of CONEMPAR is the method of starting a home Bible study. A home Bible study is run as though it is a small-scale church service, and commonly leads to church plants.<ref>Ibid.</ref><br />
<br />
Among youth, outreach efforts include a conference-supported week of camp every January. In addition, there are youth get-togethers between churches, especially among all of the churches in one zone. Many youth from CONEMPAR join the Voluntary Service program run by the German Mennonites in Paraguay, and members of the indigenous Mennonite community join that service program as well, creating an opportunity for members of different cultures within the Mennonite youth in Paraguay to meet.<ref>Ibid.</ref><br />
<br />
===Important Figures in CONEMPAR===<br />
====Dario Marecos====<br />
Current president of CONEMPAR, serving his second term (ends 2016). Marecos left a government job in accounting in order to serve in the Mennonite church, and applied his accounting knowledge as a treasurer for the conference. Although Marecos has attended seminary, he became President of the conference before he had yet pastored a church. Marecos' initiatives include a push for financial self-sufficiency and work to increase membership in CONEMPAR.<ref>Ibid.</ref><br />
<br />
====Cesar Melgarejo====<br />
Melgarejo is the lead pastor of the Villa Hayes church, which is the largest church in the conference. As pastor there, he delivers most of the sermons, is in charge of the church vision, leads the board of elders, and counsels members of the church. Melgarejo attended seminary after several years of preaching and with several children in school, sending a message that theological training is important in the church, although it was not required at the time. He was involved in the 222 program.<ref>Ibid.</ref><br />
<br />
====Alvin Neufeld====<br />
Neufeld was exposed to mission work as a child, and his missionary spirit remains evident in his work today. He offers a combination of clear opinions and good interpersonal skills, making him the kind of leader people want to follow. This is evident in his church, where membership continues to grow. Neufeld is part of a ministry that gives talks on Biblical values in the realm of public servants, called "Good Government." The ministry works with public employees in sectors ranging from the Ministry of Health to the Treasury Department.<ref>Ibid.</ref><br />
<br />
==Annotated Bibliography==<br />
====Print Sources==== <br />
*"Association of the Spanish-Speaking Mennonite Churches," by Gerhard Ratzlaff, trans. Jake K. Balzer. <br />
::In this section of the book <i>One Body, Many Parts: The Mennonite Church in Paraguay</i>, Ratzlaff discusses the transition from Missions Committees in Paraguay to CONEMPAR and other conferences. Ratzlaff grew up in the Neuland Colony, a German Mennonite Colony in the Chaco of Paraguay. He is the director of the Mennonite Historical Archive in Asunción, Paraguay.<br />
<br />
*"La Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::Ratzlaff again discusses the background of CONEMPAR. In this history, he focuses on the German roots and early history of the convention. <br />
<br />
*"Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::This article is an entry in <i>Lexikon der Menoniten in Paraguay</i>, an encyclopedia of Mennonite groups in Paraguay. Ratzlaff addresses the formation of the conference and the difficulties inherent in incorporating churches from many areas of Paraguay.<br />
<br />
*<i>Mission and Migration</i>, by Jaime Valladares. <br />
::Valladares, Professor of Church History aand Cultural Studies at the Latin American Biblical University in San José, Costa Rica, discusses Mennonites in Latin America. He addresses the organization and the founding of CONEMPAR.<br />
<br />
*"Paraguayan Utopia and Reality: The Case of the Indígenas," by Calvin Redekop.<br />
::Redekop began researching Paraguay after forming close friendships with several Paraguayans in college, and has since visited numerous times. He made this presentation at Kaufman Museum, and describes the history of immigration to Paraguay with a focus on Mennonite groups. <br />
<br />
*"Quienes Son Los Anfitriones De La Asamblea 15?" by Carmen Epp.<br />
::Epp reports on the member organizations of Assembly 15, including CONEMPAR.<br />
<br />
====Interviews====<br />
*Dario Marecos<br />
<br />
::Marecos is the current President of CONEMPAR. Prior to his election as President, he served as Treasurer for the conference for several years. He was involved in the creation of the document "History of CONEMPAR."<br />
<br />
*C. Paul Amstutz<br />
<br />
::Amstutz is a missionary who served with CONEMPAR for several years and continues to serve in Paraguay. He was a pastor at a member church in CONEMPAR from 2004-2008, and worked with the 222 initiative. <br />
<br />
====Web Sources====<br />
*Mennonite World Conference Membership Information <br />
::This resource includes membership and congregation information for all churches and conferences in Mennonite World Conference, including CONEMPAR.<br />
<br />
*CONEMPAR website<br />
::This website is hosted and maintained by the conference. It includes news, information about the conference, photos, and contact information. <br />
<br />
*CONEMPAR page, Mennonite Mission Network Website<br />
::Due to the Mennonite Mission Network's involvement with and support of CONEMPAR, they maintain an information page about the group. This page includes information about missionaries associated with the group. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
==Acknowledgements==<br />
Maria Jantz compiled much of the information presented here as part of an undergraduate research project in Anabaptist History at Goshen College (Fall 2014).</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=CONEMPAR_Faith_Statement&diff=13215CONEMPAR Faith Statement2014-12-10T17:33:44Z<p>76.125.14.12: Created page with "We believe in the inspiration of the Holy Scriptures God has revealed in the Old and New Testament, and is inspired Word of God. Infallible rule of faith and conduct, superior..."</p>
<hr />
<div>We believe in the inspiration of the Holy Scriptures<br />
God has revealed in the Old and New Testament, and is inspired Word of God. Infallible rule of faith and conduct, superior to conscience and reason, without contradiction (2 Timothy 3: 15-17; 2 Peter 1:19:21).<br />
<br />
We believe in one God manifested in Trinidad<br />
God has revealed Himself as One True (Exodus 3:14), in existence from eternity. Furthermore, it has been revealed essentially three personalities (God the Father, God the Son and God the Holy Spirit), (Deuteronomy 6: 4; Matthew 28:19; Luke 3:22; 2 Corinthians 13:14).<br />
<br />
We believe that God is the creator of all things<br />
He is the creator of all things visible and invisible, material and immaterial things. He created man in His image, male and female he created with free will, moral character and spiritual nature. It also preserves its creation (Genesis 1: 1,26,27; John 1: 1-3; Colossians 1: 15-17).<br />
<br />
We believe in the fall and redemption of man<br />
Man was created good and upright, but by voluntary transgression fell and his only hope of redemption lies in the Lord Jesus Christ, the Son of God (Genesis 1: 26-31; 3: 1-19; Romans 3:23; 5 : 12-21; 6:23 ff).<br />
<br />
We believe in one mediator between God and humans<br />
Jesus Christ, the Son of God, died to redeem us from sin and rose from the dead to justify us (Luke 9:10; Acts 4:12; 1 Timothy 2: 5; 1 John 2: 1-2).<br />
<br />
We believe that the salvation of man is through grace<br />
Man is saved by faith in the redemptive work of Jesus Christ. It is a free gift of God to those who repent and believe. The works are proof of salvation received from Christ. A saved person returning to sin can lose their salvation (Romans 5: 1; Ephesians 2: 8-10; 1 Timothy 4: 15-16; Hebrews 2: 1-4; 12: 12-14; 1 John 3: 4 -9).<br />
<br />
We believe in the Holy Spirit<br />
The Holy Spirit convicts of sin. Produce the new birth, leads the believer's life, empowers for service and enables perseverance in faith and holiness guide (John 16: 7,13; Acts 1: 8; 1 Peter 2: 9).<br />
<br />
We believe in fruits and gifts of the Holy Spirit<br />
Serves to equip the believer in his Christian work. Every believer is provided gifts to edify the church and glorify the Lord. The fruit is proof of salvation and commitment to Christ (1 Corinthians 12, Romans 12, Ephesians 4; Galatians 5: 22s)<br />
<br />
We believe in the church<br />
The church is the body of Christ, fellowship of the redeemed, un, obedient to the Word of God, disciplined people and a community of love, intercession and healing (Matthew 5: 13-16; 23-24; 18: 15- 18; James 2: 14-17; 5: 13-15, Ephesians 3: 14-15).<br />
<br />
We believe in the ministry of evangelization<br />
The Lord Jesus Christ gave the church the commission to go into all the world preaching the gospel and making disciples, ministering to every human need (Matthew 28: -18 to 20; Mark 16: 15-18; Ephesians 3: 14ff)<br />
<br />
We believe in the ministry of Word<br />
It is the will of God you have brothers and sisters who teach the Word. Serve as leaders who administer the ordinances, to guide the church in the exercise of discipline and serve as pastors and teachers (Acts 20:28; Ephesians 4: 11-12; He-<br />
Rights 13: 1-3)<br />
<br />
We believe in water baptism<br />
The sacrament of baptism by immersion, or in some cases, spray, must be observed. The scriptures established for those who repent and believe in the Lord Jesus. Thus they declare to the world that they have died with Jesus and that have been raised with Him in newness of life (Matthew 28:19; Acts 10: 47-48; Romans 6: 3-11; Hebrews 10:22).<br />
<br />
We believe in Christian discipleship<br />
It is necessary to acquire maturity according to God's purposes process. The biblical discipline is part of this process, to teach and restore the member, and the body of Christ to accomplish your goal in this world (Matthew 28: 18-20; Ephesians 4:11 ss; 1 Corinthians 5: 7-13; Hebrews 12: 1-11).<br />
<br />
We believe in the sanctity of the family<br />
The union between a man and a woman, as the core of home. It is an institution created by God and should be strengthened by its members (Genesis 1: 27-28; 2:24; Matthew 19: 3ff, 1 Coritnios 7: 1ff).<br />
<br />
We believe that the tithe is the Lord<br />
Must be brought into the storehouse (temple) for use in extending the Kingdom of God (Malachi 3: 10-12; 1 Corinthians 9: 6-7; 2 Corinthians 16: 1-3)<br />
<br />
We believe in the Lord's Supper<br />
The elements of the Lord's Supper are bread and wine. Act that allowed us to do until Jesus returns (Luke 22: 7-20; 1 Corinthians 11)<br />
<br />
We believe in nonviolence<br />
The will of God for Christians is to refrain from using force and vio-<br />
lence in human relations. Must demonstrate Christian love towards all human beings (Matthew 5: 38-48; John 18:36; Romans 5: 5; 12: 18-21; 1 Corinthians 6: 1-8, 2 Corin<br />
guys 10: 3-4; James 2: 8; 1 Peter 2: 23-23; 4: 1).<br />
<br />
We believe in the return of Christ<br />
Christ will come to find her people. We believe that when you die, those who are not saved, enter into eternal punishment. The saved will enter into a conscious and blissful eternal life with Christ. The resurrection of all flesh will come true (Matthew 25:34, 41; Luke 16: 22-23, 2 Corinthians 15: 1-4; Hebrews 9: 12ff; 2 Thessalonians 3: 13ff).<br />
<br />
conclusion<br />
Finally, every church leader and member of the Paraguayan Mennonite Evangelical Convention has been known in detail the history and organization of our Convention<br />
tion. From here, earnestly yearn to continue to grow in their faith and learn in depth the Lord, based on Scripture.<br />
<br />
God bless you!</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=CONEMPAR_Declaraci%C3%B3n_de_Fe&diff=13214CONEMPAR Declaración de Fe2014-12-10T17:33:06Z<p>76.125.14.12: Created page with "En la CONEMPAR: Creemos en la Inspiración de las Sagradas Escrituras Dios se ha revelado en el Antiguo y Nuevo Testamento, y es, Palabra inspirada por Dios. Regla infalible ..."</p>
<hr />
<div>En la CONEMPAR:<br />
<br />
Creemos en la Inspiración de las Sagradas Escrituras<br />
Dios se ha revelado en el Antiguo y Nuevo Testamento, y es, Palabra inspirada por Dios. Regla infalible de fe y de conducta, superior a la conciencia y a la razón, sin contradicción alguna (2 Timoteo 3:15-17; 2 Pedro 1:19:21).<br />
<br />
Creemos en un solo Dios manifestado en la Trinidad<br />
Dios se ha revelado como único y verdadero (Éxodo 3:14), de existencia propia desde la eternidad. Además, se ha revelado esencialmente en tres personalidades (Dios Padre, Dios Hijo y Dios Espíritu Santo), (Deuteronomio 6:4; Mateo 28:19; Lucas 3:22; 2 Corintios 13:14).<br />
<br />
Creemos que Dios es el creador de todas las cosas<br />
Es creador de todas las cosas visibles e invisibles, material e inmaterial. Creó al hombre a Su imagen, varón y hembra los creó, con libre albedrío, carácter moral y una naturaleza espiritual. También él preserva su creación (Génesis 1:1,26,27; Juan 1:1-3; Colosenses 1:15-17).<br />
<br />
Creemos en la caída y redención del ser humano<br />
El hombre fue creado bueno y justo, pero cayó por transgresión voluntaria, y su única esperanza de redención reside en el Señor Jesucristo, el Hijo de Dios (Génesis 1:26-31; 3:1-19; Romanos 3:23; 5:12-21; 6:23 ss).<br />
<br />
Creemos en un solo mediador entre Dios y los seres humanos<br />
Jesucristo, el Hijo de Dios, murió para redimirnos del pecado y se levantó de los muertos para justificarnos (Lucas 9:10; Hechos 4:12; 1 Timoteo 2:5; 1 Juan 2:1-2).<br />
<br />
Creemos que la salvación del ser humano es por gracia<br />
El ser humano es salvo mediante la fe puesta en la obra redentora de Jesucristo. Es un don gratuito de Dios para aquellos que se arrepientan y creen. Las obras son demostración de la salvación recibida de Cristo. Una persona salva que vuelve al pecado puede perder su salvación (Romanos 5:1; Efesios 2:8-10; 1 Timoteo 4:15-16; Hebreos 2:1-4; 12:12-14; 1 Juan 3:4-9).<br />
<br />
Creemos en la obra del Espíritu Santo<br />
El Espíritu Santo convence de pecado. Produce el nuevo nacimiento, conduce en la vida del creyente, da poder para el servicio y hace posible la perseverancia en la fe y guía a la santidad (Juan 16:7,13; Hechos 1:8; 1 Pedro 2:9).<br />
<br />
Creemos en frutos y dones del Espíritu Santo<br />
Sirve para equipar al creyente en su labor cristiana. Todo creyente es provisto de dones para edificar la iglesia y glorificar al Señor. El fruto es demostración de salvación y compromiso con Cristo (1 Corintios 12; Romanos 12; Efesios 4; Gálatas 5:22s)<br />
<br />
Creemos en la iglesia<br />
La iglesia es el cuerpo de Cristo, la fraternidad de los redimidos, un pueblo disciplinado, obediente a la Palabra de Dios, y una comunidad de amor, intercesión y sanidad (Mateo 5:13-16; 23-24; 18:15-18; Santiago 2:14-17; 5:13-15, Efesios 3:14-15).<br />
<br />
Creemos en el ministerio de la evangelización<br />
El Señor Jesucristo dio a la iglesia la comisión de ir por todo el mundo predicando el evangelio y haciendo discípulos, ministrando a toda la necesidad humana (Mateo 28:-18-20; Marcos 16:15-18; Efesios 3:14ss)<br />
<br />
Creemos en el ministerio de Palabra<br />
Es la voluntad de Dios que haya hermanos y hermanas que enseñen la Palabra. Que sirvan como líderes que administren las ordenanzas, que guíen a la iglesia en el ejercicio de la disciplina y que sirvan como pastores y maestros (Hechos 20:28; Efesios 4:11-12; He-<br />
chos 13:1-3)<br />
<br />
Creemos en el bautismo en agua<br />
El sacramento del bautismo por inmersión, o en algunos casos, por aspersión, debe ser observado. Las escrituras lo establece para aquellos que se arrepienten y creen en el Señor Jesús. De esta manera, declaran ante el mundo que han muerto con Jesús y que han sido levantados con Él en nueva vida (Mateo 28:19; Hechos 10:47-48; Romanos 6:3-11; Hebreos 10:22).<br />
<br />
Creemos en el discipulado cristiano<br />
Es el proceso necesario para adquirir la madurez de acuerdo a los propósitos divinos. La disciplina bíblica es parte de este proceso, para enseñar y restaurar al miembro, y el cuerpo de Cristo para lograr su objetivo en este mundo (Mateo 28:18-20; Efesios 4:11 ss; 1 Corintios 5:7-13; Hebreos 12:1-11).<br />
<br />
Creemos en la santidad de la familia<br />
La unión entre un hombre y una mujer, como núcleo del hogar. Es una institución creada por Dios y debe ser fortalecida por sus integrantes (Génesis 1:27-28; 2:24; Mateo 19:3ss; 1 Coritnios 7:1ss).<br />
<br />
Creemos que el diezmo pertenece al Señor<br />
Debe ser traído al alfolí (en el templo) para ser usado en la extensión del Reino de Dios (Malaquías 3:10-12; 1 Corintios 9:6-7; 2 Corintios 16:1-3)<br />
<br />
Creemos en la cena del Señor<br />
Los elementos de la cena del Señor son el pan y el vino. Acto que se nos deja que lo hagamos hasta que Jesús regrese (Lucas 22:7-20; 1 Corintios 11)<br />
<br />
Creemos en la no violencia<br />
La voluntad de Dios para los cristianos es que se abstengan de emplear la fuerza y la vio-<br />
lencia en las relaciones humanas. Deben mostrar amor cristiano hacia todos los seres humanos (Mateo 5:38-48; Juan 18:36; Romanos 5:5; 12:18-21; 1 Corintios 6:1-8; 2 Corin-<br />
tios 10:3-4; Santiago 2:8; 1 Pedro 2:23-23; 4:1).<br />
<br />
Creemos en el retorno de Cristo<br />
Cristo vendrá a buscar a su pueblo. Creemos que al morir, los que no han sido salvados, entran en el castigo eterno. Los salvados entrarán en una existencia eterna consciente y bienaventurada con Cristo. La resurrección de todo ser será realidad (Mateo 25:34, 41; Lucas 16:22-23, 2 Corintios 15:1-4; Hebreos 9:12ss; 2 Tesalonicenses 3:13ss).<br />
<br />
Conclusión<br />
Finalmente, cada iglesia, líder y miembro de la Convención Evangélica Menonita Paraguaya ha podido conocer con detalles la historia y organización de nuestra Conven-<br />
ción. A partir de aquí, anhelamos fervientemente que siga creciendo en su fe y llegue a conocer en profundidad al Señor, teniendo como base las Sagradas Escrituras.<br />
<br />
Dios les Bendiga!</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13206Convención Evangélica Menonita Paraguaya2014-12-10T04:23:19Z<p>76.125.14.12: /* Identity */</p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Conempar Map Zones.png<br />
|caption = Map of Zones within CONEMPAR<ref>Jantz, Maria; based on data from Marecos interview.</ref><br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<ref>"Conózcanos." <i>CONEMPAR.</i> Convención Evangélica Menonita Paraguaya, n.d. Web. 08 Nov. 2014.</ref><br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
Although CONEMPAR did not begin officially until 1990, the conference developed out of a long history of Mennonites in Paraguay.<br />
<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1926</font><font color="#efefef">.....</font><br />
| 1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
|-<br />
! <font size="4">1930</font><br />
| 1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1937</font><br />
| A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1947</font><br />
| 2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1948</font><br />
| The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
|-<br />
! <font size="4">1963</font><br />
| The Committee for Mennonite Missions for Paraguay was created, taking over many of the responsibilities of the Mediation Committee. Its central goal was to facilitate mission work between Hispanic and indigenous Paraguayans.<ref>Ibid.</ref> Although German-speaking missionaries were initially responsible for these churches, Latin Paraguayan pastors gradually took leadership.<ref>Valladares, Jaime P. <i>Mission and Migration.</i> Trans. C. Arnold Snyder. Ed. John A. Lapp. Intercourse, PA: Good, 2010. 321-22. Print. Global Mennonite History Ser.</ref><br />
|-<br />
! <font size="4">1971</font><br />
| A large number of Brazilian immigrants to Paraguay sparked evangelization efforts in Portuguese. Today, this demographic is particularly significant in Zone 3 of CONEMPAR.<ref>Ratzlaff, Gerhard, and Jake K. Balzer. "Association of the Spanish-Speaking Mennonite Churches." <i>One Body, Many Parts: The Mennonite Churches in Paraguay: Versatile Church, Militant Church, Graciously Blessed Church.</i> Paraguay: G. Ratzlaff, 2008. 196. Print.</ref><br />
|-<br />
! <font size="4">1972</font><br />
| Arnulfo Zárate and Evacio Alfonso first presented the idea of a national conference to COMAESP.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1976</font><br />
| The Committee for Mennonite Missions in Paraguay was rechristened <i>Comité Menonita de Acción Evangélica y Social en el Paraguay</i> (COMAESP), the Mennonite Committee for Evangelical and Social Action in Paraguay.<ref>Ratzlaff, “La Convencion.”</ref><br />
|-<br />
! <font size="4">1986</font><br />
| The first conversations about the creation of a conference began, led by three pastors, Julio César Melgarejo, Carlos Altenburger, and Secundino Molinas. They began a process of traveling between churches to find opinions about a possible new national conference.<ref>Valladares.</ref><br />
|-<br />
! <font size="4">1989</font><br />
| The indigenous churches involved with COMAESP separated from that Committee and created <i>Menno Indianer Mission</i> (MIM).<ref>Ratzlaff, “La Convencion.”</ref> The initial organizational changes necessary for the formation of CONEMPAR were made.<ref>Ratzlaff, “Association.”</ref><br />
|-<br />
! <font size="4">1990</font><br />
| CONEMPAR was registered as an independent conference with Mennonite Mission Network.<ref>“Convencion.”</ref><br />
|-<br />
! <font size="4">1991</font><br />
| CONEMPAR made its official split from the leadership of COMAESP.<ref>Ratzlaff, Gerhard. "Convención Evangélica Menonita Paraguaya." <i>Lexikon Der Menoniten in Paraguay.</i> Asunción: n.p., 2009. 97-98. Print.</ref> The majority of the Spanish-speaking churches in Paraguay joined CONEMPAR, although a few churches continued to operate under the jurisdiction of COMAESP and local governance,<ref>Ratzlaff, “La Convencion.”</ref> including churches in the Chaco. Distance from other churches in the conference was a significant factor in their decision to remain part of COMAESP, although several churches in the Chaco have since joined CONEMPAR. The initial years of the new conference were particularly challenging due to the lack of experience of most of the pastors involved.<ref>Valladares</ref><br />
|}<br />
<br />
===Growth and Development===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef"></font><font size="4">1991-1995</font><font color="#efefef"></font><br />
| The conference aimed to achieve economic independence during this period. Although the conference became more independent, it was not able to achieve complete financial independence. Total membership of churches in CONEMPAR dropped.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1996-2002</font><br />
| In 1996, the Paraguayan economy suffered, making the economic situation of the conference precarious. A new Executive Committee was elected in 1997. This administration adopted bylaws for the conference by 1999, and by 2002, CONEMPAR was completely financially independent. In 2002, the conference published a Manual of Faith and Doctrine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">2003-2011</font><br />
| Over this period, the church experienced significant growth in membership. Recent efforts by the administration of CONEMPAR led to improved working conditions and benefits for pastors, including health insurance and support opportunities. Some churches are now able to receive financial support, and development efforts provide socio-economic preparation in church areas, making it possible for them to become self-sustaining. Training for pastors, treasurers, and leadership became available.<ref>Ibid.</ref><br />
<br />
In 2006, the 222 program was introduced, named after 2 Timothy 2:2, "And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." The program aimed to be training for evangelism and teaching.<ref>Amstutz, C. Paul. Skype interview. 09 Dec. 2014.</ref><br />
|-<br />
! <font size="4">2012-Present</font><br />
| In recent yearsh, the conference has worked to expand the church. In order to support this effort, several initiatives have been instituted. The conference has sent several pastors to the International Revival Center megachurch in Bogotá, Colombia to observe the approaches towards worship in that church. In addition, CONEMPAR has made connections with the Honduran Amor Viviente church, who have built up a unified discipleship/teaching program. CONEMPAR is in the process of adopting those materials.<ref>Ibid.</ref><br />
|}<br />
<br />
==Present Day==<br />
<br />
===Identity===<br />
The official doctrine and declaration of faith of CONEMPAR can be found in Spanish here or in English here <i>(link to list of beliefs – Spanish, English)</i>.<br />
Like the early Anabaptists, CONEMPAR places high importance on baptism, the Lord’s Supper, and nonviolence.<ref>Marecos.</ref> Members of the conference are involved in a large amount of mission work and evangelization as a way of serving the surrounding community.<ref>“Convencion.”</ref><br />
<br />
However, the conference focuses on embracing new worship styles, and member churches tend to have an emphasis that is very similar to the approach of an evangelical church.<ref>Amstutz.</ref><br />
<br />
===Structure===<br />
The administration of CONEMPAR includes an executive committee of seven members, led by a president. Elections are held every three years. In addition, there are presidents for each of the five zones, an executive secretary, and an advisor. The conference includes commissions for work with women, youth, education, missions, and finances.<ref>Valladares.</ref><br />
<br />
===Challenges and Future Plans===<br />
Moving to self-reliance, economically, is one major challenge the conference is currently working to confront. Due to the initial financial support from German Mennonites and Mennonites in the United States and Canada, many members of churches in CONEMPAR expect to have financial assistance, and do not see tithes as a necessity in keeping the church running. However, recent statistics indicate the amount of money in the conference budget grows each year, despite the decreasing financial contributions from Mennonite Mission Network.<ref>Amstutz.</ref><br />
<br />
Furthermore, the church continues to work for increased numbers through evangelistic opportunities and church plants.<ref>Marecos.</ref> One significant mode of outreach practiced by members of CONEMPAR is the method of starting a home Bible study. A home Bible study is run as though it is a small-scale church service, and commonly leads to church plants.<ref>Ibid.</ref><br />
<br />
Among youth, outreach efforts include a conference-supported week of camp every January. In addition, there are youth get-togethers between churches, especially among all of the churches in one zone. Many youth from CONEMPAR join the Voluntary Service program run by the German Mennonites in Paraguay, and members of the indigenous Mennonite community join that service program as well, creating an opportunity for members of different cultures within the Mennonite youth in Paraguay to meet.<ref>Ibid.</ref><br />
<br />
===Important Figures in CONEMPAR===<br />
====Dario Marecos====<br />
Current president of CONEMPAR, serving his second term (ends 2016). Marecos left a government job in accounting in order to serve in the Mennonite church, and applied his accounting knowledge as a treasurer for the conference. Although Marecos has attended seminary, he became President of the conference before he had yet pastored a church. Marecos' initiatives include a push for financial self-sufficiency and work to increase membership in CONEMPAR.<ref>Ibid.</ref><br />
<br />
====Cesar Melgarejo====<br />
Melgarejo is the lead pastor of the Villa Hayes church, which is the largest church in the conference. As pastor there, he delivers most of the sermons, is in charge of the church vision, leads the board of elders, and counsels members of the church. Melgarejo attended seminary after several years of preaching and with several children in school, sending a message that theological training is important in the church, although it was not required at the time. He was involved in the 222 program.<ref>Ibid.</ref><br />
<br />
====Alvin Neufeld====<br />
Neufeld was exposed to mission work as a child, and his missionary spirit remains evident in his work today. He offers a combination of clear opinions and good interpersonal skills, making him the kind of leader people want to follow. This is evident in his church, where membership continues to grow. Neufeld is part of a ministry that gives talks on Biblical values in the realm of public servants, called "Good Government." The ministry works with public employees in sectors ranging from the Ministry of Health to the Treasury Department.<ref>Ibid.</ref><br />
<br />
==Annotated Bibliography==<br />
====Print Sources==== <br />
*"Association of the Spanish-Speaking Mennonite Churches," by Gerhard Ratzlaff, trans. Jake K. Balzer. <br />
::In this section of the book <i>One Body, Many Parts: The Mennonite Church in Paraguay</i>, Ratzlaff discusses the transition from Missions Committees in Paraguay to CONEMPAR and other conferences. Ratzlaff grew up in the Neuland Colony, a German Mennonite Colony in the Chaco of Paraguay. He is the director of the Mennonite Historical Archive in Asunción, Paraguay.<br />
<br />
*"La Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::Ratzlaff again discusses the background of CONEMPAR. In this history, he focuses on the German roots and early history of the convention. <br />
<br />
*"Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::This article is an entry in <i>Lexikon der Menoniten in Paraguay</i>, an encyclopedia of Mennonite groups in Paraguay. Ratzlaff addresses the formation of the conference and the difficulties inherent in incorporating churches from many areas of Paraguay.<br />
<br />
*<i>Mission and Migration</i>, by Jaime Valladares. <br />
::Valladares, Professor of Church History aand Cultural Studies at the Latin American Biblical University in San José, Costa Rica, discusses Mennonites in Latin America. He addresses the organization and the founding of CONEMPAR.<br />
<br />
*"Paraguayan Utopia and Reality: The Case of the Indígenas," by Calvin Redekop.<br />
::Redekop began researching Paraguay after forming close friendships with several Paraguayans in college, and has since visited numerous times. He made this presentation at Kaufman Museum, and describes the history of immigration to Paraguay with a focus on Mennonite groups. <br />
<br />
*"Quienes Son Los Anfitriones De La Asamblea 15?" by Carmen Epp.<br />
::Epp reports on the member organizations of Assembly 15, including CONEMPAR.<br />
<br />
====Interviews====<br />
*Dario Marecos<br />
<br />
::Marecos is the current President of CONEMPAR. Prior to his election as President, he served as Treasurer for the conference for several years. He was involved in the creation of the document "History of CONEMPAR."<br />
<br />
*C. Paul Amstutz<br />
<br />
::Amstutz is a missionary who served with CONEMPAR for several years and continues to serve in Paraguay. He was a pastor at a member church in CONEMPAR from 2004-2008, and worked with the 222 initiative. <br />
<br />
====Web Sources====<br />
*Mennonite World Conference Membership Information <br />
::This resource includes membership and congregation information for all churches and conferences in Mennonite World Conference, including CONEMPAR.<br />
<br />
*CONEMPAR website<br />
::This website is hosted and maintained by the conference. It includes news, information about the conference, photos, and contact information. <br />
<br />
*CONEMPAR page, Mennonite Mission Network Website<br />
::Due to the Mennonite Mission Network's involvement with and support of CONEMPAR, they maintain an information page about the group. This page includes information about missionaries associated with the group. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
==Acknowledgements==<br />
Maria Jantz compiled much of the information presented here as part of an undergraduate research project in Anabaptist History at Goshen College (Fall 2014).</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13205Convención Evangélica Menonita Paraguaya2014-12-10T04:21:58Z<p>76.125.14.12: </p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Conempar Map Zones.png<br />
|caption = Map of Zones within CONEMPAR<ref>Jantz, Maria; based on data from Marecos interview.</ref><br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<ref>"Conózcanos." <i>CONEMPAR.</i> Convención Evangélica Menonita Paraguaya, n.d. Web. 08 Nov. 2014.</ref><br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
Although CONEMPAR did not begin officially until 1990, the conference developed out of a long history of Mennonites in Paraguay.<br />
<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1926</font><font color="#efefef">.....</font><br />
| 1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
|-<br />
! <font size="4">1930</font><br />
| 1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1937</font><br />
| A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1947</font><br />
| 2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1948</font><br />
| The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
|-<br />
! <font size="4">1963</font><br />
| The Committee for Mennonite Missions for Paraguay was created, taking over many of the responsibilities of the Mediation Committee. Its central goal was to facilitate mission work between Hispanic and indigenous Paraguayans.<ref>Ibid.</ref> Although German-speaking missionaries were initially responsible for these churches, Latin Paraguayan pastors gradually took leadership.<ref>Valladares, Jaime P. <i>Mission and Migration.</i> Trans. C. Arnold Snyder. Ed. John A. Lapp. Intercourse, PA: Good, 2010. 321-22. Print. Global Mennonite History Ser.</ref><br />
|-<br />
! <font size="4">1971</font><br />
| A large number of Brazilian immigrants to Paraguay sparked evangelization efforts in Portuguese. Today, this demographic is particularly significant in Zone 3 of CONEMPAR.<ref>Ratzlaff, Gerhard, and Jake K. Balzer. "Association of the Spanish-Speaking Mennonite Churches." <i>One Body, Many Parts: The Mennonite Churches in Paraguay: Versatile Church, Militant Church, Graciously Blessed Church.</i> Paraguay: G. Ratzlaff, 2008. 196. Print.</ref><br />
|-<br />
! <font size="4">1972</font><br />
| Arnulfo Zárate and Evacio Alfonso first presented the idea of a national conference to COMAESP.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1976</font><br />
| The Committee for Mennonite Missions in Paraguay was rechristened <i>Comité Menonita de Acción Evangélica y Social en el Paraguay</i> (COMAESP), the Mennonite Committee for Evangelical and Social Action in Paraguay.<ref>Ratzlaff, “La Convencion.”</ref><br />
|-<br />
! <font size="4">1986</font><br />
| The first conversations about the creation of a conference began, led by three pastors, Julio César Melgarejo, Carlos Altenburger, and Secundino Molinas. They began a process of traveling between churches to find opinions about a possible new national conference.<ref>Valladares.</ref><br />
|-<br />
! <font size="4">1989</font><br />
| The indigenous churches involved with COMAESP separated from that Committee and created <i>Menno Indianer Mission</i> (MIM).<ref>Ratzlaff, “La Convencion.”</ref> The initial organizational changes necessary for the formation of CONEMPAR were made.<ref>Ratzlaff, “Association.”</ref><br />
|-<br />
! <font size="4">1990</font><br />
| CONEMPAR was registered as an independent conference with Mennonite Mission Network.<ref>“Convencion.”</ref><br />
|-<br />
! <font size="4">1991</font><br />
| CONEMPAR made its official split from the leadership of COMAESP.<ref>Ratzlaff, Gerhard. "Convención Evangélica Menonita Paraguaya." <i>Lexikon Der Menoniten in Paraguay.</i> Asunción: n.p., 2009. 97-98. Print.</ref> The majority of the Spanish-speaking churches in Paraguay joined CONEMPAR, although a few churches continued to operate under the jurisdiction of COMAESP and local governance,<ref>Ratzlaff, “La Convencion.”</ref> including churches in the Chaco. Distance from other churches in the conference was a significant factor in their decision to remain part of COMAESP, although several churches in the Chaco have since joined CONEMPAR. The initial years of the new conference were particularly challenging due to the lack of experience of most of the pastors involved.<ref>Valladares</ref><br />
|}<br />
<br />
===Growth and Development===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef"></font><font size="4">1991-1995</font><font color="#efefef"></font><br />
| The conference aimed to achieve economic independence during this period. Although the conference became more independent, it was not able to achieve complete financial independence. Total membership of churches in CONEMPAR dropped.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1996-2002</font><br />
| In 1996, the Paraguayan economy suffered, making the economic situation of the conference precarious. A new Executive Committee was elected in 1997. This administration adopted bylaws for the conference by 1999, and by 2002, CONEMPAR was completely financially independent. In 2002, the conference published a Manual of Faith and Doctrine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">2003-2011</font><br />
| Over this period, the church experienced significant growth in membership. Recent efforts by the administration of CONEMPAR led to improved working conditions and benefits for pastors, including health insurance and support opportunities. Some churches are now able to receive financial support, and development efforts provide socio-economic preparation in church areas, making it possible for them to become self-sustaining. Training for pastors, treasurers, and leadership became available.<ref>Ibid.</ref><br />
<br />
In 2006, the 222 program was introduced, named after 2 Timothy 2:2, "And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." The program aimed to be training for evangelism and teaching.<ref>Amstutz, C. Paul. Skype interview. 09 Dec. 2014.</ref><br />
|-<br />
! <font size="4">2012-Present</font><br />
| In recent yearsh, the conference has worked to expand the church. In order to support this effort, several initiatives have been instituted. The conference has sent several pastors to the International Revival Center megachurch in Bogotá, Colombia to observe the approaches towards worship in that church. In addition, CONEMPAR has made connections with the Honduran Amor Viviente church, who have built up a unified discipleship/teaching program. CONEMPAR is in the process of adopting those materials.<ref>Ibid.</ref><br />
|}<br />
<br />
==Present Day==<br />
<br />
===Identity===<br />
The official doctrine and declaration of faith of CONEMPAR can be found in Spanish here or in English here <i>(link to list of beliefs – Spanish, English)</i>.<br />
Like the early Anabaptists, CONEMPAR places high importance on baptism, the Lord’s Supper, and nonviolence.<ref>Marecos.</ref> Members of the conference are involved in a large amount of mission work and evangelization as a way of serving the surrounding community.<ref>“Convencion.”</ref><br />
<br />
However, the conference focuses on embracing new worship styles, and member churches tend to have an emphasis that is very similar to the approach of an evangelical church.<ref>Amstutz.</ref> <br />
<br />
<br />
===Structure===<br />
The administration of CONEMPAR includes an executive committee of seven members, led by a president. Elections are held every three years. In addition, there are presidents for each of the five zones, an executive secretary, and an advisor. The conference includes commissions for work with women, youth, education, missions, and finances.<ref>Valladares.</ref><br />
<br />
===Challenges and Future Plans===<br />
Moving to self-reliance, economically, is one major challenge the conference is currently working to confront. Due to the initial financial support from German Mennonites and Mennonites in the United States and Canada, many members of churches in CONEMPAR expect to have financial assistance, and do not see tithes as a necessity in keeping the church running. However, recent statistics indicate the amount of money in the conference budget grows each year, despite the decreasing financial contributions from Mennonite Mission Network.<ref>Amstutz.</ref><br />
<br />
Furthermore, the church continues to work for increased numbers through evangelistic opportunities and church plants.<ref>Marecos.</ref> One significant mode of outreach practiced by members of CONEMPAR is the method of starting a home Bible study. A home Bible study is run as though it is a small-scale church service, and commonly leads to church plants.<ref>Ibid.</ref><br />
<br />
Among youth, outreach efforts include a conference-supported week of camp every January. In addition, there are youth get-togethers between churches, especially among all of the churches in one zone. Many youth from CONEMPAR join the Voluntary Service program run by the German Mennonites in Paraguay, and members of the indigenous Mennonite community join that service program as well, creating an opportunity for members of different cultures within the Mennonite youth in Paraguay to meet.<ref>Ibid.</ref><br />
<br />
===Important Figures in CONEMPAR===<br />
====Dario Marecos====<br />
Current president of CONEMPAR, serving his second term (ends 2016). Marecos left a government job in accounting in order to serve in the Mennonite church, and applied his accounting knowledge as a treasurer for the conference. Although Marecos has attended seminary, he became President of the conference before he had yet pastored a church. Marecos' initiatives include a push for financial self-sufficiency and work to increase membership in CONEMPAR.<ref>Ibid.</ref><br />
<br />
====Cesar Melgarejo====<br />
Melgarejo is the lead pastor of the Villa Hayes church, which is the largest church in the conference. As pastor there, he delivers most of the sermons, is in charge of the church vision, leads the board of elders, and counsels members of the church. Melgarejo attended seminary after several years of preaching and with several children in school, sending a message that theological training is important in the church, although it was not required at the time. He was involved in the 222 program.<ref>Ibid.</ref><br />
<br />
====Alvin Neufeld====<br />
Neufeld was exposed to mission work as a child, and his missionary spirit remains evident in his work today. He offers a combination of clear opinions and good interpersonal skills, making him the kind of leader people want to follow. This is evident in his church, where membership continues to grow. Neufeld is part of a ministry that gives talks on Biblical values in the realm of public servants, called "Good Government." The ministry works with public employees in sectors ranging from the Ministry of Health to the Treasury Department.<ref>Ibid.</ref><br />
<br />
==Annotated Bibliography==<br />
====Print Sources==== <br />
*"Association of the Spanish-Speaking Mennonite Churches," by Gerhard Ratzlaff, trans. Jake K. Balzer. <br />
::In this section of the book <i>One Body, Many Parts: The Mennonite Church in Paraguay</i>, Ratzlaff discusses the transition from Missions Committees in Paraguay to CONEMPAR and other conferences. Ratzlaff grew up in the Neuland Colony, a German Mennonite Colony in the Chaco of Paraguay. He is the director of the Mennonite Historical Archive in Asunción, Paraguay.<br />
<br />
*"La Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::Ratzlaff again discusses the background of CONEMPAR. In this history, he focuses on the German roots and early history of the convention. <br />
<br />
*"Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::This article is an entry in <i>Lexikon der Menoniten in Paraguay</i>, an encyclopedia of Mennonite groups in Paraguay. Ratzlaff addresses the formation of the conference and the difficulties inherent in incorporating churches from many areas of Paraguay.<br />
<br />
*<i>Mission and Migration</i>, by Jaime Valladares. <br />
::Valladares, Professor of Church History aand Cultural Studies at the Latin American Biblical University in San José, Costa Rica, discusses Mennonites in Latin America. He addresses the organization and the founding of CONEMPAR.<br />
<br />
*"Paraguayan Utopia and Reality: The Case of the Indígenas," by Calvin Redekop.<br />
::Redekop began researching Paraguay after forming close friendships with several Paraguayans in college, and has since visited numerous times. He made this presentation at Kaufman Museum, and describes the history of immigration to Paraguay with a focus on Mennonite groups. <br />
<br />
*"Quienes Son Los Anfitriones De La Asamblea 15?" by Carmen Epp.<br />
::Epp reports on the member organizations of Assembly 15, including CONEMPAR.<br />
<br />
====Interviews====<br />
*Dario Marecos<br />
<br />
::Marecos is the current President of CONEMPAR. Prior to his election as President, he served as Treasurer for the conference for several years. He was involved in the creation of the document "History of CONEMPAR."<br />
<br />
*C. Paul Amstutz<br />
<br />
::Amstutz is a missionary who served with CONEMPAR for several years and continues to serve in Paraguay. He was a pastor at a member church in CONEMPAR from 2004-2008, and worked with the 222 initiative. <br />
<br />
====Web Sources====<br />
*Mennonite World Conference Membership Information <br />
::This resource includes membership and congregation information for all churches and conferences in Mennonite World Conference, including CONEMPAR.<br />
<br />
*CONEMPAR website<br />
::This website is hosted and maintained by the conference. It includes news, information about the conference, photos, and contact information. <br />
<br />
*CONEMPAR page, Mennonite Mission Network Website<br />
::Due to the Mennonite Mission Network's involvement with and support of CONEMPAR, they maintain an information page about the group. This page includes information about missionaries associated with the group. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
==Acknowledgements==<br />
Maria Jantz compiled much of the information presented here as part of an undergraduate research project in Anabaptist History at Goshen College (Fall 2014).</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13204Convención Evangélica Menonita Paraguaya2014-12-10T04:20:32Z<p>76.125.14.12: </p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Conempar Map Zones.png<br />
|caption = Map of Zones within CONEMPAR<ref>Jantz, Maria; based on data from Marecos interview.</ref><br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<ref>"Conózcanos." <i>CONEMPAR.</i> Convención Evangélica Menonita Paraguaya, n.d. Web. 08 Nov. 2014.</ref><br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
Although CONEMPAR did not begin officially until 1990, the conference developed out of a long history of Mennonites in Paraguay.<br />
<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef">.....</font><font size="4">1926</font><font color="#efefef">.....</font><br />
| 1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
|-<br />
! <font size="4">1930</font><br />
| 1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1937</font><br />
| A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1947</font><br />
| 2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
|-<br />
! <font size="4">1948</font><br />
| The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
|-<br />
! <font size="4">1963</font><br />
| The Committee for Mennonite Missions for Paraguay was created, taking over many of the responsibilities of the Mediation Committee. Its central goal was to facilitate mission work between Hispanic and indigenous Paraguayans.<ref>Ibid.</ref> Although German-speaking missionaries were initially responsible for these churches, Latin Paraguayan pastors gradually took leadership.<ref>Valladares, Jaime P. <i>Mission and Migration.</i> Trans. C. Arnold Snyder. Ed. John A. Lapp. Intercourse, PA: Good, 2010. 321-22. Print. Global Mennonite History Ser.</ref><br />
|-<br />
! <font size="4">1971</font><br />
| A large number of Brazilian immigrants to Paraguay sparked evangelization efforts in Portuguese. Today, this demographic is particularly significant in Zone 3 of CONEMPAR.<ref>Ratzlaff, Gerhard, and Jake K. Balzer. "Association of the Spanish-Speaking Mennonite Churches." <i>One Body, Many Parts: The Mennonite Churches in Paraguay: Versatile Church, Militant Church, Graciously Blessed Church.</i> Paraguay: G. Ratzlaff, 2008. 196. Print.</ref><br />
|-<br />
! <font size="4">1972</font><br />
| Arnulfo Zárate and Evacio Alfonso first presented the idea of a national conference to COMAESP.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1976</font><br />
| The Committee for Mennonite Missions in Paraguay was rechristened <i>Comité Menonita de Acción Evangélica y Social en el Paraguay</i> (COMAESP), the Mennonite Committee for Evangelical and Social Action in Paraguay.<ref>Ratzlaff, “La Convencion.”</ref><br />
|-<br />
! <font size="4">1986</font><br />
| The first conversations about the creation of a conference began, led by three pastors, Julio César Melgarejo, Carlos Altenburger, and Secundino Molinas. They began a process of traveling between churches to find opinions about a possible new national conference.<ref>Valladares.</ref><br />
|-<br />
! <font size="4">1989</font><br />
| The indigenous churches involved with COMAESP separated from that Committee and created <i>Menno Indianer Mission</i> (MIM).<ref>Ratzlaff, “La Convencion.”</ref> The initial organizational changes necessary for the formation of CONEMPAR were made.<ref>Ratzlaff, “Association.”</ref><br />
|-<br />
! <font size="4">1990</font><br />
| CONEMPAR was registered as an independent conference with Mennonite Mission Network.<ref>“Convencion.”</ref><br />
|-<br />
! <font size="4">1991</font><br />
| CONEMPAR made its official split from the leadership of COMAESP.<ref>Ratzlaff, Gerhard. "Convención Evangélica Menonita Paraguaya." <i>Lexikon Der Menoniten in Paraguay.</i> Asunción: n.p., 2009. 97-98. Print.</ref> The majority of the Spanish-speaking churches in Paraguay joined CONEMPAR, although a few churches continued to operate under the jurisdiction of COMAESP and local governance,<ref>Ratzlaff, “La Convencion.”</ref> including churches in the Chaco. Distance from other churches in the conference was a significant factor in their decision to remain part of COMAESP, although several churches in the Chaco have since joined CONEMPAR. The initial years of the new conference were particularly challenging due to the lack of experience of most of the pastors involved.<ref>Valladares</ref><br />
|}<br />
<br />
===Growth and Development===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font color="#efefef"></font><font size="4">1991-1995</font><font color="#efefef"></font><br />
| The conference aimed to achieve economic independence during this period. Although the conference became more independent, it was not able to achieve complete financial independence. Total membership of churches in CONEMPAR dropped.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">1996-2002</font><br />
| In 1996, the Paraguayan economy suffered, making the economic situation of the conference precarious. A new Executive Committee was elected in 1997. This administration adopted bylaws for the conference by 1999, and by 2002, CONEMPAR was completely financially independent. In 2002, the conference published a Manual of Faith and Doctrine.<ref>Marecos.</ref><br />
|-<br />
! <font size="4">2003-2011</font><br />
| Over this period, the church experienced significant growth in membership. Recent efforts by the administration of CONEMPAR led to improved working conditions and benefits for pastors, including health insurance and support opportunities. Some churches are now able to receive financial support, and development efforts provide socio-economic preparation in church areas, making it possible for them to become self-sustaining. Training for pastors, treasurers, and leadership became available.<ref>Marecos.</ref><br />
<br />
In 2006, the 222 program was introduced, named after 2 Timothy 2:2, "And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others." The program aimed to be training for evangelism and teaching.<ref>Amstutz, C. Paul. Skype interview. 09 Dec. 2014.</ref><br />
|-<br />
! <font size="4">2012-Present</font><br />
| In recent yearsh, the conference has worked to expand the church. In order to support this effort, several initiatives have been instituted. The conference has sent several pastors to the International Revival Center megachurch in Bogotá, Colombia to observe the approaches towards worship in that church. In addition, CONEMPAR has made connections with the Honduran Amor Viviente church, who have built up a unified discipleship/teaching program. CONEMPAR is in the process of adopting those materials.<ref>Ibid.</ref><br />
|}<br />
<br />
==Present Day==<br />
<br />
===Identity===<br />
The official doctrine and declaration of faith of CONEMPAR can be found in Spanish here or in English here <i>(link to list of beliefs – Spanish, English)</i>.<br />
Like the early Anabaptists, CONEMPAR places high importance on baptism, the Lord’s Supper, and nonviolence.<ref>Marecos.</ref> Members of the conference are involved in a large amount of mission work and evangelization as a way of serving the surrounding community.<ref>“Convencion.”</ref><br />
<br />
However, the conference focuses on embracing new worship styles, and member churches tend to have an emphasis that is very similar to the approach of an evangelical church.<ref>Amstutz.</ref> <br />
<br />
<br />
===Structure===<br />
The administration of CONEMPAR includes an executive committee of seven members, led by a president. Elections are held every three years. In addition, there are presidents for each of the five zones, an executive secretary, and an advisor. The conference includes commissions for work with women, youth, education, missions, and finances.<ref>Valladares.</ref><br />
<br />
===Challenges and Future Plans===<br />
Moving to self-reliance, economically, is one major challenge the conference is currently working to confront. Due to the initial financial support from German Mennonites and Mennonites in the United States and Canada, many members of churches in CONEMPAR expect to have financial assistance, and do not see tithes as a necessity in keeping the church running. However, recent statistics indicate the amount of money in the conference budget grows each year, despite the decreasing financial contributions from Mennonite Mission Network.<ref>Amstutz.</ref><br />
<br />
Furthermore, the church continues to work for increased numbers through evangelistic opportunities and church plants.<ref>Marecos.</ref> One significant mode of outreach practiced by members of CONEMPAR is the method of starting a home Bible study. A home Bible study is run as though it is a small-scale church service, and commonly leads to church plants.<ref>Ibid.</ref><br />
<br />
Among youth, outreach efforts include a conference-supported week of camp every January. In addition, there are youth get-togethers between churches, especially among all of the churches in one zone. Many youth from CONEMPAR join the Voluntary Service program run by the German Mennonites in Paraguay, and members of the indigenous Mennonite community join that service program as well, creating an opportunity for members of different cultures within the Mennonite youth in Paraguay to meet.<ref>Ibid.</ref><br />
<br />
===Important Figures in CONEMPAR===<br />
====Dario Marecos====<br />
Current president of CONEMPAR, serving his second term (ends 2016). Marecos left a government job in accounting in order to serve in the Mennonite church, and applied his accounting knowledge as a treasurer for the conference. Although Marecos has attended seminary, he became President of the conference before he had yet pastored a church. Marecos' initiatives include a push for financial self-sufficiency and work to increase membership in CONEMPAR.<ref>Ibid.</ref><br />
<br />
====Cesar Melgarejo====<br />
Melgarejo is the lead pastor of the Villa Hayes church, which is the largest church in the conference. As pastor there, he delivers most of the sermons, is in charge of the church vision, leads the board of elders, and counsels members of the church. Melgarejo attended seminary after several years of preaching and with several children in school, sending a message that theological training is important in the church, although it was not required at the time. He was involved in the 222 program.<ref>Ibid.</ref><br />
<br />
====Alvin Neufeld====<br />
Neufeld was exposed to mission work as a child, and his missionary spirit remains evident in his work today. He offers a combination of clear opinions and good interpersonal skills, making him the kind of leader people want to follow. This is evident in his church, where membership continues to grow. Neufeld is part of a ministry that gives talks on Biblical values in the realm of public servants, called "Good Government." The ministry works with public employees in sectors ranging from the Ministry of Health to the Treasury Department.<ref>Ibid.</ref><br />
<br />
==Annotated Bibliography==<br />
====Print Sources==== <br />
*"Association of the Spanish-Speaking Mennonite Churches," by Gerhard Ratzlaff, trans. Jake K. Balzer. <br />
::In this section of the book <i>One Body, Many Parts: The Mennonite Church in Paraguay</i>, Ratzlaff discusses the transition from Missions Committees in Paraguay to CONEMPAR and other conferences. Ratzlaff grew up in the Neuland Colony, a German Mennonite Colony in the Chaco of Paraguay. He is the director of the Mennonite Historical Archive in Asunción, Paraguay.<br />
<br />
*"La Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::Ratzlaff again discusses the background of CONEMPAR. In this history, he focuses on the German roots and early history of the convention. <br />
<br />
*"Convención Evangélica Menonita Paraguaya," by Gerhard Ratzlaff.<br />
::This article is an entry in <i>Lexikon der Menoniten in Paraguay</i>, an encyclopedia of Mennonite groups in Paraguay. Ratzlaff addresses the formation of the conference and the difficulties inherent in incorporating churches from many areas of Paraguay.<br />
<br />
*<i>Mission and Migration</i>, by Jaime Valladares. <br />
::Valladares, Professor of Church History aand Cultural Studies at the Latin American Biblical University in San José, Costa Rica, discusses Mennonites in Latin America. He addresses the organization and the founding of CONEMPAR.<br />
<br />
*"Paraguayan Utopia and Reality: The Case of the Indígenas," by Calvin Redekop.<br />
::Redekop began researching Paraguay after forming close friendships with several Paraguayans in college, and has since visited numerous times. He made this presentation at Kaufman Museum, and describes the history of immigration to Paraguay with a focus on Mennonite groups. <br />
<br />
*"Quienes Son Los Anfitriones De La Asamblea 15?" by Carmen Epp.<br />
::Epp reports on the member organizations of Assembly 15, including CONEMPAR.<br />
<br />
====Interviews====<br />
*Dario Marecos<br />
<br />
::Marecos is the current President of CONEMPAR. Prior to his election as President, he served as Treasurer for the conference for several years. He was involved in the creation of the document "History of CONEMPAR."<br />
<br />
*C. Paul Amstutz<br />
<br />
::Amstutz is a missionary who served with CONEMPAR for several years and continues to serve in Paraguay. He was a pastor at a member church in CONEMPAR from 2004-2008, and worked with the 222 initiative. <br />
<br />
====Web Sources====<br />
*Mennonite World Conference Membership Information <br />
::This resource includes membership and congregation information for all churches and conferences in Mennonite World Conference, including CONEMPAR.<br />
<br />
*CONEMPAR website<br />
::This website is hosted and maintained by the conference. It includes news, information about the conference, photos, and contact information. <br />
<br />
*CONEMPAR page, Mennonite Mission Network Website<br />
::Due to the Mennonite Mission Network's involvement with and support of CONEMPAR, they maintain an information page about the group. This page includes information about missionaries associated with the group. <br />
<br />
<br />
==References==<br />
<references/><br />
<br />
==Acknowledgements==<br />
Maria Jantz compiled much of the information presented here as part of an undergraduate research project in Anabaptist History at Goshen College (Fall 2014).</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=File:Conempar_Map_Zones.png&diff=13203File:Conempar Map Zones.png2014-12-10T03:34:34Z<p>76.125.14.12: In this map, the cities in which there are one or more churches that are members of CONEMPAR are marked. Zone 1 is red, Zone 2 is green, Zone 3 is yellow, Zone 4 is brown, and Zone 5 is blue.</p>
<hr />
<div>In this map, the cities in which there are one or more churches that are members of CONEMPAR are marked. Zone 1 is red, Zone 2 is green, Zone 3 is yellow, Zone 4 is brown, and Zone 5 is blue.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Template:Reflist&diff=13189Template:Reflist2014-12-09T21:52:00Z<p>76.125.14.12: Created page with "<div class="reflist <!-- -->{{#if: {{{1|}}} | columns {{#iferror: {{#ifexpr: {{{1|1}}} > 1 }} | references-column-width | references-column-count references-..."</p>
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| {{#if: {{{colwidth|}}}<br />
| {{column-width|{{{colwidth}}}}} }} }} list-style-type: <!--<br />
-->{{{liststyle|{{#switch: {{{group|}}}<br />
| upper-alpha<br />
| upper-roman<br />
| lower-alpha<br />
| lower-greek<br />
| lower-roman = {{{group}}}<br />
| #default = decimal}}}}};"><br />
{{#tag:references|{{{refs|}}}|group={{{group|}}}}}</div><noinclude><br />
{{Documentation}}<br />
</noinclude></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Chiesa_Evangelica_Mennonita_Italiana&diff=13170Chiesa Evangelica Mennonita Italiana2014-12-09T20:24:54Z<p>76.125.14.12: Created page with "{{GoogleTranslateLinks}} {{Infobox |Box title = Phnom Penh Mennonite Church |image = Image:Map of phenom penh.gif |imagewidth = 300 |caption = Phnom Penh: Lonely Planet, 2009<..."</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Infobox<br />
|Box title = Phnom Penh Mennonite Church<br />
|image = Image:Map of phenom penh.gif<br />
|imagewidth = 300<br />
|caption = Phnom Penh: Lonely Planet, 2009<ref>"Map of Phnom Penh," ''Lonely Planet''. http://www.lonelyplanet.com/maps/asia/cambodia/phnom-penh/ (accessed 15 June 2009).</ref><br />
|Row 1 title = Location<br />
|Row 1 info = <center>Phnom Penh, [[Cambodia]]</center><br />
|Row 2 title = Contact Information<br />
|Row 2 info =<br />
|Row 3 title = Date Established<br />
|Row 3 info = <center>1996</center><br />
|Row 4 title = Presiding Officer<br />
|Row 4 info = <center>Mao Dady Ezra (2003- )</center><br />
|Row 5 title = [[Mennonite World Conference|MWC]] Affiliated?<br />
|Row 5 info = <center>No (2008)</center><br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>1 (2008)</center><br />
|Row 7 title = Membership<br />
|Row 7 info = <center></center><br />
}}<br />
'''Chiesa Evangelica Mennonita Italiana (The Italian Mennonite Church)''' was established as an official member of Mennonite World Conference in 1981. However, the Mennonite presence in Italy reaches back to the post-World War II era. The Italian Mennonite Church began primarily through Virginia Mennonite Conference missions and outreach.</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Italy&diff=13169Italy2014-12-09T20:13:30Z<p>76.125.14.12: /* Anabaptist-Related Groups */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{infobox}}<br />
'''Italy'''<br />
{{storiesblock<br />
|PageName=Italy}}<br />
==Anabaptist-Related Groups==<br />
[[Chiesa Evangelica Mennonita Italiana]] (Italian Mennonite Church)<br />
<br />
==Annotated Bibliography==<br />
<br />
==External Links==<br />
[http://members.fortunecity.com/chiesamennonita/ Italian Mennonite Church] ''Chiesa Evangelica Mennonita Italiana''.<br />
<br />
[http://www.gameo.org/encyclopedia/contents/italy Italy] ''on Global Anabaptist Mennonite Encyclopedia Online''.<br />
<br />
==Citations==<br />
<references/><br />
<br />
[[Category:Europe]]</div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13164Convención Evangélica Menonita Paraguaya2014-12-09T17:36:05Z<p>76.125.14.12: /* Origins */</p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
<br />
<!--Do I need to look back at the standards to italicize things?--><br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
<!--Maybe I should put some kind of filler text in here--><br />
<br />
===Origins===<br />
<br />
===Growth and Development===<br />
''Insert Contemporary Life Here''<br />
<br />
==Present Day==<br />
''Insert Important Individuals Here''<br />
<br />
===Identity===<br />
<br />
===Structure===<br />
<br />
===Challenges and Future Plans===<br />
<br />
===Important Figures in CONEMPAR===<br />
<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archivos y Bibliotecas==<br />
''Insert Archives and Libraries Here''<br />
<br />
==Enlaces Externos==<br />
*http://conempar.org/<br />
<br />
*Mennonite Mission Network http://www.mennonitemission.net/OurWork/Partners/Pages/CONMEPAR.aspx<br />
<br />
<br />
==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13158Convención Evangélica Menonita Paraguaya2014-12-09T05:14:50Z<p>76.125.14.12: /* Origins */</p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
<br />
<!--Do I need to look back at the standards to italicize things?--><br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
<!--Maybe I should put some kind of filler text in here--><br />
<br />
===Origins===<br />
{| border="1" class="wikitable"<br />
|+ <br />
|-<br />
! <font size="4">1926</font><br />
| 1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco (link) region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
|-<br />
! <font size="4">1930</font><br />
| 1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
|}<br />
====1926====<br />
1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco (link) region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
====1930====<br />
1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
====1937====<br />
A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
====1947====<br />
2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
====1948====<br />
The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
<br />
===Growth and Development===<br />
''Insert Contemporary Life Here''<br />
<br />
==Present Day==<br />
''Insert Important Individuals Here''<br />
<br />
===Identity===<br />
<br />
===Structure===<br />
<br />
===Challenges and Future Plans===<br />
<br />
===Important Figures in CONEMPAR===<br />
<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archivos y Bibliotecas==<br />
''Insert Archives and Libraries Here''<br />
<br />
==Enlaces Externos==<br />
*http://conempar.org/<br />
<br />
*Mennonite Mission Network http://www.mennonitemission.net/OurWork/Partners/Pages/CONMEPAR.aspx<br />
<br />
<br />
==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13157Convención Evangélica Menonita Paraguaya2014-12-09T05:06:26Z<p>76.125.14.12: </p>
<hr />
<div>{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
<br />
<!--Do I need to look back at the standards to italicize things?--><br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
<!--Maybe I should put some kind of filler text in here--><br />
<br />
===Origins===<br />
====1926====<br />
1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco (link) region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
====1930====<br />
1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
====1937====<br />
A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
====1947====<br />
2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
====1948====<br />
The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
<br />
===Growth and Development===<br />
''Insert Contemporary Life Here''<br />
<br />
==Present Day==<br />
''Insert Important Individuals Here''<br />
<br />
===Identity===<br />
<br />
===Structure===<br />
<br />
===Challenges and Future Plans===<br />
<br />
===Important Figures in CONEMPAR===<br />
<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archivos y Bibliotecas==<br />
''Insert Archives and Libraries Here''<br />
<br />
==Enlaces Externos==<br />
*http://conempar.org/<br />
<br />
*Mennonite Mission Network http://www.mennonitemission.net/OurWork/Partners/Pages/CONMEPAR.aspx<br />
<br />
<br />
==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13156Convención Evangélica Menonita Paraguaya2014-12-09T05:05:02Z<p>76.125.14.12: /* Origins */</p>
<hr />
<div>{{GoogleTranslateLinksEn}} <!-- This is a change from "Es" to "En" - not sure if it's right. --><br />
<br />
{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
<br />
<!--Do I need to look back at the standards to italicize things?--><br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
<!--Maybe I should put some kind of filler text in here--><br />
<br />
===Origins===<br />
====1926====<br />
1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco (link) region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
====1930====<br />
1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
====1937====<br />
A group of 748 Mennonites left the colonies in the Chaco and created a settlement in East Paraguay.<ref>Ibid.</ref><br />
====1947====<br />
2,400 Mennonites emigrated from the Soviet Union and created another colony in the Chaco and another colony near the 1947 settlement in East Paraguay.<ref>Ibid.</ref><br />
====1948====<br />
The Mediation Committee, or <i>Vermittlungskomitee</i>, was formed by the Mennonite Churches in the Chaco and the colonies in East Paraguay as a way to facilitate communication and consensus between churches. In addition, the Committee handled the distribution of money (predominantly from churches in the United States and Canada) for orphans, widows, and the sick or injured among the community. This Committee was the precursor to modern Mennonite conferences in Paraguay. Later, it was responsible for mission work to indigenous peoples, Paraguayans of Hispanic descent, and poor Germans in Paraguay. <ref>Ratzlaff, Gerhard. "La Convención Evangélica Menonita Paraguaya." Historia, Fe Y Prácticas Menonitas: Un Enfoque Paraguayo. Asunción: Facultad De Teología, Instituto Bíblico Asunción, 2006. 207-09. Print.</ref><br />
<br />
===Growth and Development===<br />
''Insert Contemporary Life Here''<br />
<br />
==Present Day==<br />
''Insert Important Individuals Here''<br />
<br />
===Identity===<br />
<br />
===Structure===<br />
<br />
===Challenges and Future Plans===<br />
<br />
===Important Figures in CONEMPAR===<br />
<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archivos y Bibliotecas==<br />
''Insert Archives and Libraries Here''<br />
<br />
==Enlaces Externos==<br />
*http://conempar.org/<br />
<br />
*Mennonite Mission Network http://www.mennonitemission.net/OurWork/Partners/Pages/CONMEPAR.aspx<br />
<br />
<br />
==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13154Convención Evangélica Menonita Paraguaya2014-12-09T05:01:16Z<p>76.125.14.12: /* History */</p>
<hr />
<div>{{GoogleTranslateLinksEn}} <!-- This is a change from "Es" to "En" - not sure if it's right. --><br />
<br />
{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
<br />
<br />
<!--Do I need to look back at the standards to italicize things?--><br />
<br />
''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
<br />
<br />
==Stories==<br />
<br />
*[[1970s church planting builds flourishing congregations today]]<br />
<br />
*[[Reuniting intertwined spirits in Paraguay ]]<br />
<br />
{{StoriesBlock<br />
|PageName=Convención Evangélica Menonita Paraguaya<br />
}}<br />
<br />
==History==<br />
<!--Maybe I should put some kind of filler text in here--><br />
<br />
===Origins===<br />
====1926====<br />
1,700 conservative Mennonites from Canada immigrated to Paraguay on the basis of promises guaranteeing religious freedom, freedom to run German-speaking schools and no requirements to take oaths. Under Law 514, the new immigrants were afforded exemption from military service and certain taxes. They settled in the Chaco (link) region of Paraguay.<ref>Redekop, Calvin. "Paraguayan Utopia and Reality: The Case of the Indígenas." Mennonite Life 1 May 2010. Print.</ref><br />
====1930==== <br />
1,500 Mennonites from the Ukraine arrived in Paraguay seeking new opportunities after the combined effects of World War I, the Communist Revolution in Russia, and a drought in the Ukraine.<ref>Ibid.</ref><br />
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*http://conempar.org/<br />
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*Mennonite Mission Network http://www.mennonitemission.net/OurWork/Partners/Pages/CONMEPAR.aspx<br />
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==References==<br />
<references/></div>76.125.14.12https://anabaptistwiki.org/mediawiki/index.php?title=Convenci%C3%B3n_Evang%C3%A9lica_Menonita_Paraguaya&diff=13153Convención Evangélica Menonita Paraguaya2014-12-09T04:53:13Z<p>76.125.14.12: </p>
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{{infobox<br />
|Box title = Convención Evangélica Menonita Paraguaya (CONEMPAR)<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = 47<br />
|Row 2 title = Number of Members<br />
|Row 2 info = 2182<br />
|Row 3 title = President<br />
|Row 3 info = Alfred Klassen<br />
|Row 4 title = Address<br />
|Row 4 info = c.c. 2475 Av. Venezuela 1464 Asunción, PARAGUAY<br />
|Row 5 title = Email<br />
|Row 5 info = aklassen@tigo.com.py<br />
|Row 6 title = Website<br />
|Row 6 info = http://conempar.org.py<br />
}}<br />
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''' Convención Evangélica Menonita Paraguaya (CONEMPAR)''' ) is a conference of Mennonite Churches located in Paraguay, and has been an independent conference since 1990.<ref>Marecos, Dario. E-mail interview. 01 Dec. 2014. </ref> It is a part of the Mennonite World Conference, and member churches are Spanish-speaking.<ref>Epp, Carmen. "Quienes Son Los Anfitriones De La Asamblea 15?" <i>Correo</i> 1 (2009): 12. Print.</ref> CONEMPAR has roots in both the German Mennonite Churches in Paraguay and the Mennonite Mission Network.<ref>"Convención Evangélica Menonita Paraguaya (CONEMPAR)." <i>Mennonite Mission Network.</i> Mennonite Mission Network, 2014. Web. 01 Nov. 2014.</ref> In 2012, the conference included 47 congregations and 2182 members.<ref>"Membership." Mennonite World Conference. Mennonite World Conference, 2012. Web. 08 Dec. 2014.</ref><br />
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==Stories==<br />
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*[[1970s church planting builds flourishing congregations today]]<br />
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*[[Reuniting intertwined spirits in Paraguay ]]<br />
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==History==<br />
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===Origins===<br />
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===Growth and Development===<br />
''Insert Contemporary Life Here''<br />
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==Present Day==<br />
''Insert Important Individuals Here''<br />
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===Identity===<br />
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===Structure===<br />
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===Challenges and Future Plans===<br />
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===Important Figures in CONEMPAR===<br />
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==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
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==Archivos y Bibliotecas==<br />
''Insert Archives and Libraries Here''<br />
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==Enlaces Externos==<br />
*http://conempar.org/<br />
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*Mennonite Mission Network http://www.mennonitemission.net/OurWork/Partners/Pages/CONMEPAR.aspx<br />
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==References==<br />
<references/></div>76.125.14.12