AIMM Messenger

20 Pages·1998·6.6 MB·English

on
MESSENGER
VOL. LXV Africa Inter-Mennonite Mission Intl., Inc. 1998
By Dan Petersen tions from Genesis through the life of impact on Nanerige society must build on
Christ) on six cassette tapes, together with the foundation of these elders, otherwise
a prepared “speech” in Nanerige. The they build on sand.
Ae 15 years of preparation, we had “executive council” of six elders gathered I explained how we had not come on
our first meeting with elders of the in the shade, sitting on mats, and I read our own, but had been sent by our own
Nanerige Senufo village of N’dorola in my speech to them. elders from our home place. This was
order to begin bringing Good News to the The six elders who gathered to hear our received by much nodding and apprecia-
Nanerige people. We had announced to presentation were the inner-most core of tion; messengers sent by Nanerige elders to
the elders some weeks earlier that we had the village of N’dorola. They included the another Nanerige village have very impor-
a message for them, but we had to wait for most influential decision makers: the tant roles in the local society. I reminded
them to call us. You cannot just set an chief of N’dorola’s land and sacrifices, the them that the first day we arrived in the vil-
appointment with the village elders; you political chief, the rain chief, the eldest lage, I had told the elders that we planned
have to request an audience with them and blacksmith (the most magical and power- to bring them a message from God’s own
then wait until they call you. When we ful of the clans), and the two most tradi- words, and that we wanted to live among
were finally called, we took the selected tional elders of the oldest ancestral part of them in order to translate those words into
portions of Scripture (chronological selec- town. Anyone hoping to have a lasting their own language. Now we had finished
preparing the first part of those words, and
IN THIS ISSUE
The Nanerige Receive the Message
Editorial
A Vision for Unity and Fellowship
A Vision for a Self-Supporting Church
Building Relationships among the Wolof
A South African AIC Leader's Vision
Mission Structures Change in Lesotho
Burkina Mennonite Church Names New Leaders . . .11
Looking Ahead, Branching Out
Peter Falk 1921-1998
Walter M. Shelly 1933-1998
Russell F Schnell 1907-1998
Exciting Ministry Opportunities
AIMM Directory
Silorola elders, Dan & Maliki. Picture taken just after the elders expressed their response to A Story of Vision
the Word of God.
AIMM Revenue Sources 1998
EMCICAN (6.39%)
GC/COM (31.87%)
EMMC (3.99%)
MB (5.48%)
EMCIUS (13.14%)
AIMM OFFICE (29.00%)
The pie chart above represents the 1998 budget for AIMM which excludes missionary salaries. This budget is $438,078. The AIMM ay
office is responsible to raise 29.0% or $127,032 this year. The AIMM portion is raised as you send your contributions directly toour
office either in Steinbach, Manitoba, or in Elkhart, Indiana. If God is challenging you to become involved with AIMM, now would be _
the perfect time to send your gift to:
AIMM Canada AIMM U.S.
Box 1268 59466 County Rd. 113
Steinbach, MB ROA 2A0 Elkhart, IN 46517-3644
Thank you for your prayers and support.
Editorial
What Is Today’s Vision for the Future?
The AIMM Messenger, Managing Editor:
Leona Schrag, Associate Editor: Rachel
Nolt
CIM/AIMM. A Story of Vision, Commitment and Grace is just off the press. Jim Bertsche
Published by Africa Inter-Mennonite
highlights in this title three important components active in the accomplishment of what
Mission
God has done through the ministry of CIM/AIMM across the years. Vision is one of Editorial and Executive office at
these components. 59466 C.R. 113, Elkhart, IN 46517.
From the beginning of this ministry God had his people who looked ahead, who saw Phone: [phone]
the potential of what God could do, who dreamed big dreams, who envisioned the plant- Fax: [phone]
ing of God’s church in Africa, who began to plan the blueprint, who sketched the map, E-mail: [email protected]
who committed themselves to draw on God’s grace to accomplish the task. These people Web site:
included missionaries, AIMM administrators, partnering conference administrators, http://home.sprynet. conilgeenet ree
donors and prayer partners. All were essential to the realization of the vision which God
AIMM Staff
had given.
Garry Prieb - Executive Secretary
In this edition of the AIMM Messenger you will read of how vision continues to guide
Leona Schrag - Assistant Executive
in ministry and result in blessing as the vision becomes reality. Over a decade ago the Secretary
Petersens envisioned the day when they would share God’s Word with the Nanerige peo- Wade Handrich - Controller
ple in their own language; the village elders would accept this Message for themselves Cheryl Cecil - AIMM Women’s
and recommend it to their people. Workers in Botswana pictured in their minds the time Auxiliary Coordinator
when the AIC leaders who were students in their Bible classes would become the lead- Rachel Nolt - Clerical Assistant
ers in these classes. Vision continues to motivate to action. Seminars give instruction on
stewardship looking toward the day when the Congo Mennonite Churches will be self- Postmaster: Send Form 3579 to
supporting. New workers go to Senegal with an image in mind of Wolof people wor- 59466 C.R. 113,
Elkhart, IN 46517.
shiping God and then sharing the Message with other Muslim peoples.
As we approach the beginning of a new century, we need renewed vision from God
Publication costs are covered by freewill
for the building of his church in Africa, in the world. Without vision—a goal, picture, offerings of the readers who are prayer
blueprint, call—motivation will be minimal. Together as administrators, missionaries, and financial supporters of AIMM and
church members, donors, pray-ers let’s ask God to give us vision. Let’s share the vision the African mission programs of the
with each other (we'd be happy to hear from you) and commit by God’s grace to make respective partner conferences.
the vision reality.
Leona Schrag
continued from page |
Nanerige
we wanted to present them to the elders, so
they would see that we were doing what we
had been sent to do by our own elders. We.
gave them the package of six cassette tapes
and placed the tapes on a large French
Bible explaining that there was still much
of this long message left to be translated,
but we had finished the “horns” (main
points) of the message.
I explained that these were not white
people’s words; my own ancestors did not
know these words until someone came
and translated them into my people’s lan-
guage. When my ancestors heard these
words, some rejected them and some
accepted them. Those who rejected them
went on living in their own way, but those
who accepted them found that their lives
had changed and they were able to live in Dan Peterson and Maliki
a way that pleased God and brought them
happiness. We had been told that these
words came from God, and now we lowing the text with my finger in a 3-ring developing a set of teaching questions for
believe that to be true. Now my elders binder that held the complete printout of each Scripture passage. We continued
think that they should not keep these the passages in Nanerige. After only a few with the questions on Genesis | and then
words for themselves only, but that mes- minutes, the land chief stopped the tape they insisted that we go on to chapter two.
sengers like myself should be sent to other and asked if all those words were written And then chapter three, four, five, six,
people who have not yet heard these on those pages. I assured him that they seven, eight ... we finally finished the last
words from God. That is what we have were. “Well then,” he said, “I must have a question on chapter nine, the end of the
been doing since we arrived: preparing copy of those papers. Whenever I am sad story of Noah’s ark and by then the sun
these words so they are clear in their lan- or lonely I can have a school kid read me was already about here in the afternoon
guage. When the elders hear these words, these stories.” I had to tell him the truth: a sky. The elders told us to come back every
some of them will reject them, and others school kid can’t read this yet. It is not writ- third day until we finish the whole series
will accept them—that is the way it has ten in school French, but in Nanerige and of passages, which continue through to
been all over the world when people hear no school kids know how to read Nanerige the death and resurrection of Jesus.
this message. And those people who yet. But I assured him that we hoped we When we played the tape of Joseph’s
accept the words as God’s words will could someday provide these pages for story, the elders appreciated the impor-
someday want to send the message to oth- everyone who wants a copy and wants to tance of Joseph’s position in Egypt (which
ers who have not yet heard it. learn to read the Nanerige writing. is just north-east of Burkina). The elders
The chief formally accepted the tapes As we left this second meeting with the too try to counsel their people not to sell
and thanked us for bringing them the mes- elders of N’dorola, they assured us that all the harvest, but to store up enough to
sage from my elders. We then informed they would let us know as soon as they be able to survive dry years.
the elders that there was one more minor could meet again.
thing we still wanted. We suggested that My trip to Silorola began on a cold Another day, another dusty ride...
we thought the elders would really like to winter morning in January. Maliki We played the stories of Moses and the
listen to the tapes all the way through so (Nanerige language helper who has elders heard God’s ideal that Israel obey
they can hear the message for themselves. become a Christian) and I had arranged their parents, respect their elders, honor
At this suggestion the formal atmosphere this day ahead of time so we knew the authority. The elders just nodded in agree-
seemed to dissolve, and everyone started elders should be expecting us. There were ment.... But those ten commandments?
saying things like “well, we were wonder- 10 elders and two younger guys, plus Impossible! God was right: those ten sim-
ing when someone would propose that!” Maliki and myself. Their response to my ple laws just prove that we could never
Saturday morning we were back in the introductory speech was similar to the please God by obeying laws; we all fail
chief’s yard, this time in his main long- response of the chiefs in N’dorola. I had a too many times. We asked the elders this
room so there would be fewer distractions. small tape player and batteries along and question: “Well, if we can’t please God by
We began playing the first cassette, which if they wanted to we could start right now obeying laws, then how do we repair our
begins in Genesis and talks about how and listen to some of the story. The deci- broken relationship with him?” The elders
God created the world, where people sion was unanimous: let’s get started. all agreed: this is probably our biggest
come from, and why things are the way So we played the first chapter of problem, we just don’t know.
they are. You could have heard a pin drop Genesis (through Gen. 2:4). In their soci-
(except that pins don’t make noise on a ety you don’t do teaching by lecturing or Another day, another red-pepper sauce ...
dirt floor). preaching; you teach by asking questions. When we got to the twenty-some pas-
While the tape was playing, I was fol- Maliki and I had spent several months sages we had translated from the Old
3
Testament prophets (passages that refer to and said, “You don’t understand. Haven’t help we would try to continue to tape
Christ), the going got a little slow. At first you noticed that there are some who never more passages (Phil and Carol Bergen are
they got a bit frustrated, and then one of miss, while others come and go? That’s planning to continue with the translation
the elders said, “OK stop a minute. I have because the light has shown on their lives work in the months ahead.) Then Maliki
something to say. I think there is some- and some have found it too bright, and asked for the elders’ attention and remind-
thing we need to get clear here. Look, this they can’t come back unless they change ed them: they all knew that when a mes-
message is long and we have to keep con- their lives. But the ones who have been senger has finished delivering his mes-
centrating on it. First we had to find out coming regularly are the ones who have sage, his job is done. Now it was up to
how God made things; and then we had to already decided that they want to stay in them, the receivers of the message, to
find out how things got messed up the the light. They already believe, and their respond in whatever way they wanted. It
way they are. Then God wanted to show lives are already changing. They know would be up to them to organize whatever
how to fix the situation, but first He had Jesus will come to Jerusalem, and they follow-up they would want to do in the
to show the false paths so we will know know what will happen to him because the village with these same passages. But the
the true path when we see it. Now God is prophets said so, and Jesus himself least they ought to do is to send a few
telling about the one He is going to send already told his disciples what was com- words back with the messenger, for him to
into the world to save His people. We have ing. When we go back to Silorola to play take back to his own elders who first sent
to really pay attention here or else when the last tape, the only people in the room him.
this Savior comes we won’t even recog- will be those who already want to walk the We put a blank tape in the tape recorder
nize him and we’ll be left out. Now let’s path behind Jesus.” and Maliki told the elders they were wel-
take these passages seriously!” There were eight elders gathered with come to say whatever they wanted and I
us in the usual cool mud-roofed room. I would take back their words to my own
Another day, another cassette ... remembered what Maliki had told me. Of elders. This is what they said:
A son is born miraculously to Mary. the twenty or so men who had come to “We have heard the message you sent.
The elders can’t quite pronounce his name: some of the sessions, the only ones who We elders say to you, thank you. Since this
Yezu ... it’s a new one to them and they were still attending were those who had message is also from God, we ask God to
decide it’s easier just to call him God’s Son, already decided to follow this path, to help Maliki and Daniel. May God contin-
since that is obviously who he is. believe that Jesus was God’s solution to ue to help them as they work together. For
But then we came to a really scary part. our broken relationship with Himself. their work here among us in Silorola, we -
Just like in the beginning, when things are As the tape played, we would come to ask God to be with them and give them
going fine, Satan shows up to pull it all something that had been mentioned by the strength. They have taught us the message
apart. Satan has God’s Son alone in the prophets in the Old Testament and some- you sent; now anyone among us who
bush, and now it’s all going to unravel. one would almost always catch it and say, wishes to listen should listen, and whoev-
The elders sat glued to their mats, waiting “Hey, that’s another thing the prophets er will not listen will not listen—each of
for the inevitable mess that Satan would said would happen!” us must decide on his own.”
now make of God’s plans. Satan tries once When the Holy Spirit came on the “Tell your elders who sent you to keep
. and Jesus resists! Wait, he’s trying believers gathered together in the house praying for our Nanerige people. These
again, watch out ... Jesus doesn’t fall for some days after Jesus had ascended into two have called us together and have given
it! Jesus resists the second time! Oh no, the sky, the elders were quick to appreci- us this message, and we are thankful. Tell
Satan is trying again! Don’t believe him, ate the significance of the many different your elders to pray that we learn what we
he’s a liar, he’s just trying to trick you! languages that the disciples found them- should from what you have taught us.”
Wait.... Yes! God’s Son wins! You should selves speaking. This was surely a sign “Now there are some people already in
have seen the excitement on the elders’ confirming what had long been promised: our village who are saying, ‘Look, there
faces; this was the first time anyone had God would send out through His chosen they go again, off to their little private
managed not to fall for Satan’s lies! people a message of Good News to all the meetings they keep holding.’ But God and
Then Maliki’s grandfather asked, “But other peoples of the world. And look, after Jesus are with us, and with God’s help,
what do we do when Satan tempts us? all these years, here was the same message every person who is saying this will also
How can we resist?” Suddenly the room finally arriving in Nanerige. No wonder get to hear the same teaching.”
was quiet. Before I could even think, Maliki and I had worked so long to get all We were only messengers. Through the
Maliki responded, “Jesus knew God’s these passages translated. Message (God’s Word in their language)
Word, and so he knew what was right and we were able to bring about a meeting
what was a lie. That is why we are listen- The elders also wondered why it had between a room full of Nanerige elders
ing to these cassettes of God’s Word taken so long for the message to be sent to and the Holy Spirit. We could never do
together. If we remember God’s Word, we them.... this with all 65,000 Nanerige in all of their
will know how to resist Satan’s attacks, The last verse we had translated and individual villages. But we hope that once
and God will not let Satan defeat us.” taped was Acts 2:39. The tape stopped God’s Word is written on the hearts of a
Maliki’s grandfather thought about that there with Peter’s words that God’s few, then the mustard-seed principle starts
for a minute and said, “Then we better get promise is for all people, even those who to work. PRAY FOR GROWTH. &
on to the next story.” are far away. It took a minute for everyone
When Maliki and I got back to in the room to realize that we were done,
N‘dorola I asked him if he had any intu- there were no more passages to listen to.
ition as to how the elders were going to The first response was, “When will we
accept the last tape. Did he think some of have more of this to listen to? This isn’t
them would believe and want to be God’s enough, we need more!”
people? He looked at me kind of strange Maliki assured them that with God’s
4
by Tim Bertsche ship, study,
discussion
66 He and prayer.
im, don’t you have another blanket Ex amples
for me? I’m freezing!” Bishop Masole include frater-
peered at me from under a woolen stock- nal exchange
ing cap, buried under an already substan- visits of
tial layer of bedding. We were sleeping on AGL ty Oxagin:
Participants of the AFCC/Botswana visitors conference—TY Lesotho, May
mattresses on the floor at the home of Independent 13-18, 1998.
Archbishop Isaac Moshoeshoe in Church (AIC)
Lesotho. His village, called “TY” for leaders and
short, is perched on the edge of the moun- North Americans in 1992 and 1995. Lesotho, to visit the African Federal
tains, and it was winter. Without the blan- During these visits, cultural barriers are Council of Churches, of which Rev.
kets and kerosene heater provided by our broken, wrong assumptions are revealed, Moshoeshoe 1s president. I had asked him
hosts Isaac and Rebecca, we hot-weather and false expectations are replaced with to organize a conference with his church-
visitors from Botswana would have been reality. The results include growing es during which we could meet together
in trouble. “Tim, why did we come to together as the body of Christ in like- and get to know one another. So on
Lesotho anyway?” Bishop Masole contin- mindedness. Wednesday night May 13th we were hud-
ued, “It’s too cold here ...’ Good question. Such an exchange happened between dled under blankets in TY.
Why were we freezing in the mountains of Botswana and Lesotho church members. The first morning we joined Rev.
Lesotho? In October 1997, I invited Rev. Isaac Moshoeshoe at the village stadium for
For years in southern Africa, Menno- Moshoeshoe of Lesotho, along with his prayers. All the churches had been invited
nites have been promoting the idea of church youth choir to visit us in to participate in a time of intercession for
exchange. I’m not talking about a foreign Francistown for our annual youth Bible the upcoming elections in Lesotho.
exchange banking business. I’m talking conference. They shared with us in our Elections were just a week away and there
about people. The idea is that when people weekend activities centered on the themes had already been one death related to the
from different regions with similar inter- of peacemaking and abstinence. Our campaign. We gathered at the edge of the
ests get together, good things happen. We youth enjoyed hearing their Sesotho songs field together with a cross-section of
believe there is much to learn from each and mixing with them. In May 1998 we churches—both AIC and mainline denom-
other when we meet together for fellow- were completing the exchange. I took a inations. Archbishop Phofu from St.
group of Botswana pas- Mark’s Service Church, Botswana was
tors, including Bishop included in the program as a guest speaker.
Masole down _ to
Below: Standing: (left) Archbishop Isaac Moshoeshoe; (right) Bishop K.
Masole, Botswana; Seated: (1 to r) Bishop E. Modise, Lesotho;
Archbishop Adonis, S. Africa; Rev. Mothibi, Botswana.
Above: (I to r) May 17, 1998: T.Y. Bishop K. Masole,
Botswana; Archbishop Phofu, Botswana; Archbishop
I. Moshoeshoe, Lesotho; Bishop Mothibi, Botswana; Rebecca
Moshoeshoe, Lesotho; Archbishop Adonis, S. Africa; and Tim
Bertsche, Botswana.
A Vision for a participant was to pay his own transport,
100.000 NZ (or $.75) for registration and
the same amount for the French manual.
Self-Supporting Church
This policy was followed in all the
Kinshasa seminars, teaching the impor-
tance of financial responsibility and not
having a beggar mentality.
Using a flip chart outline and a
hand-out, I covered these subjects:
by Richard Steiner teaching. Later a questionnaire revealed a 1) the biblical base of giving and of
change in their thinking and the offerings supporting the church
66 ‘E showed improved giving. I realized that 2) blessings from giving biblically
never had a teaching on giving like such teaching needed to be continuous 3) testimonies from givers
this before,’ said a student from and use various methods. 4) obstacles to biblical giving
Madagascar who came into my office My major project, written and accepted 5) bad and good motives in giving
after he had participated in my second in 1994, was in English—of little value to 6) plan of action (commitment, spiritu-
stewardship seminar. “I want to go back to the Mennonite Church in Congo. I wanted al examination, budget, the role of CMCo
my country to teach this to my people. I it to be read, reflected on, and acted upon and AIMM)
want to give you this money for teaching by the Congo Mennonite Church There was also a time for questions.
me this. I feel Gal. 6:6 (‘Anyone who (CMCo). Thus I had it translated into Sixty-two participated in the first seminar.
receives instruction in the Word must French. My plan was to give a copy to all The response was positive. November | a
share all good things with his instructor.’) Mennonite pastors, numbering about 200. second seminar drew 77 participants.
tells me to do this.” Then he handed me a However as I presented a copy with my At Mbuji-Mayi on December 2-3 92
bill of 100,000 NZ (about $.75). What he plan to Rev. Fimbo, CMCo President, he young adults, laymen, laywomen and pas-
did was unexpected. Yet it was gratifying wanted me to present a seminar on the tors participated. On the second day a lady
to hear his words and to receive his gift subject to many of the Mennonite centers from the local Roman Catholic radio sta-
which symbolized much more than its in Congo. We finally reduced the semi- tion attended and interviewed me live.
monetary value. nars to four: Mbuji-Mayi, Tshikapa, Pastor Kabeya, the regional president and
From the beginning AIMM missionar- Kikwit, and Kinshasa. I gave four semi- a former CMCo treasurer trained in
ies have shared a vision of planting a nars in Kinshasa. Each seminar outside Morocco in accounting, presented a ses-
church that is self-governing, self-sup- Kinshasa took four days: two for travel sion on budgeting. The delegates were
porting and self-propagating. The church and two for the seminar. greatly appreciative and their response
has become self-governing, but the prob- The first financial management semi- was positive. In each two-day seminar,
lem of becoming self-supporting remains, nar for pastors and church leaders was attendance increased the second day.
which affects the ability to be self-propa- held ~September’"6, “1997,” at\ the Each seminar concluded with a practi-
gating. International Center of Evangelism. It cal challenge to a personal commitment to
One reason I began my doctoral studies took place on a Saturday from 9 a.m. to 3 tithe and give generously. Each delegate
in missiology in 1989 was to find some p.m. with light refreshments at noon. Each was asked to examine his/her relationship
answers to this problem. How could such
a vision be realized in view of the wide-
spread poverty of the church? We were
often confronted with Mennonites and
others who needed financial help. The
people were poor and many had no jobs.
Pastors were paid little if anything.
People, often desperate, were looking any-
where and everywhere just to live. So I
chose for my major project, “A Program
to Help the Mennonite Church in Zaire
(now Congo) to Become Self-Support-
ing.” Through my research in Kinshasa
among the church leaders and the Sanga
Mamba Mennonite Church I learned that
there were three obstacles to giving bibli-
cally (tithes and offerings): lack of under-
standing of biblical teaching on tithing,
poverty (“I am too poor.”), and misuse of
the funds by the church. After presenting
three messages on successive Sunday
mornings, each dealing with an obstacle, I
met with those interested to discuss what
was presented and to suggest practical
ways, such as a budget, to implement the CMCo church leaders at Mbuji-Mayi for seminar, December 1997. Kabamba, Kabeya,
Kabongo, Kazadi, Steiner
|
4 Left: CMCo seminar for ladies—January 15, 1998,
_| Kinshasa.
Below: Pastor Kakhenda helps at seminar January 15,
1998, seminar for ladies, Kinshasa.
before God and others and to deal with nessing to her. She was
sin. Budgeting was explained for the fam- not ready to attend a
ily and for the church and all were encour- Protestant church, but
aged to use this tool and to teach these she was willing to
truths to others. attend this seminar.
One Sunday I was invited to preach at Afterwards the student
the Mennonite Church in Ma Campagne told me she liked the
in Kinshasa. As a part of this worship ser- seminar and was then
vice a young adult who had attended a ready to accept Christ
stewardship seminar presented part of as her Savior.
what he had received there. The whole The seminar in
seminar was being taught on a series of Kikwit was held on
Sundays. It was gratifying to see how one February 4-5 with 150
participant was sharing (and he did a good attending.
job!) what he had learned. The largest atten-
Another aspect of the practical applica- dance was at Tshikapa
tion was for CMCo administration to do where 250 attended on March 3-4. Pres. house church was continuing to grow with
its part by creating a spiritual climate in Fimbo, V-Pres. Shamuimba and the other attendance over 100.
which this could happen. Giving is a spir- members of the administrative team were I received an invitation to go to
itual matter and a part of the total com- wholly supportive and encouraging and Bukavu, Kivu to give the seminar to the
mitment a Christian makes to his/her God. had done a great job in publicizing and new Mennonite churches being planted by
It was a call to revival, to renewal, to obe- organizing this seminar. A member of the Mennonite missionaries in eastern Congo.
dience to the Word. CMCo was asked to Kabila government at Kinshasa, a fine Unfortunately lack of time kept me from
look at its organizational set up. Is it struc- Mennonite layman, participated. At the going. Rev. Begela and his wife, who are
turally efficient to accomplish the task of end a layman gave me a chicken to thank the missionaries, both completed their
making disciples of all nations? It was me for the teaching. training at our Center. He attended the
called to train people in biblical giving, in The last seminar was held in Kinshasa seminar in September before leaving for
proper financial management techniques, for young adults on May 1, Labor Day. his missionary work. I encouraged him to
and in accountability with resources. Thus Forty attended and Pastor Kakhenda again hold the seminar himself.
it was to be open and transparent with its shared in the presentations. Although the Will the vision of a self-supporting
finances, clearly reporting to its members number seemed small, it was encouraging church be realized? The seeds have been
and to AIMM how it used its money. because I knew it was a financial burden planted. Over 730 have attended the sem-
Because Mennonite women are indeed for the participants (transport, registra- inars and over 525 manuals have been dis-
important in the life of the church and are tion, manual fees). The largest delegation tributed. I left with Pastor Kakhenda the
often responsible for the finances in a came from a new church plant in Matete. responsibility of this ministry, encourag-
family, a seminar was held for them on I was not surprised as I had noticed a large ing him to give stewardship seminars in
January 15, 1998, at the Evangelism group of young adults at this church when each of the 18 Kinshasa Mennonite
Center in Kinshasa. Pastor Kakhenda, I preached there on March 8. I was churches. Each participant was chal-
Vice-President of the CMCo Kinshasa impressed with the spiritual life of this lenged to teach others. It will take time to
province, helped present some of the sem- church. The pastor was a layman. The change from a beggar mentality to a gen-
inar directly in Lingala. My part was church was growing. In attendance were erous giving spirit. I am committed also to
translated into Lingala. Sixty participated. 83 and the offering came to $91.00 (with- pray that God will indeed do his work of
One lady was invited by a student’s wife. out counting our offering). Many church- transformation and blessing in the lives of
The student and his wife had made friends es even larger would not give more than the members of the Mennonite Church in
with a Catholic lady and had been wit- $5.00 to $10.00. Later I learned that the Congo.
by Jonathan Bornman
M. y driving vision for the Wolof people
is an image I believe God’s Spirit impart-
ed since I first heard of this unreached
people. Imagine with me a scene wherein
Wolof men, women and children are wor-
shiping before the throne of God. Out of
this glorious worship, a church emerges
that is truly Wolof. It is a multiplying Above: Traveling by
church given to raising up leaders, send- horse cart in Louga.
ing out missionaries and challenging the Left: Mosque in Louga.
Muslim world of West and North Africa
by its radical witness to the abundant life
found in Jesus. When gathered in worship
they sing, dance and pray in ways that are participating in God’s work. Our position is strategic in laying the ground work for
uniquely Wolof—so much so that any is one of willing, obedient servants, faith- future workers.
Wolof person feels drawn into God’s fully fulfilling the Master’s plan. With God’s help, by summer of 1999
life-changing presence. Participation in God’s ministry to the the whole church planting team will be on
How on earth does this vision translate Wolof is not just for those who will go to location in Senegal. Language learning
into a meaningful church planting strate- Senegal, but for every person who gives, and building intimate relationships with
gy? And with what understandings might prays or in some way uses their gifts to Wolof people will be our most important
we give ourselves to the work? In first further God’s purposes among this elegant tasks. This will take up all of our first two
place, we must keep before us that accom- people. Much has already transpired in the years, and undoubtedly will continue into
plishing this vision is not about us or quest to plant a Wolof church. Over fifty the succeeding years. Our conviction is
about what we can and will do. Rather it is years of witness precede our efforts. Some that our willingness to become “Wolof”
about what God is already doing to pre- 30-50 Wolof people have accepted Christ will be, in part, the bridge across which
pare a people to receive His presence—a through various Christian initiatives. As many Wolof will be able to come to
work that has long preceded our arrival of late, many missionaries in Senegal are Christ.
and one that will ultimately find its culmi- beginning to work in a spirit of partner- Many details of the mission are as yet
nation when we are seated along with ship and cooperation. AIMM has made unclear. What will we do following the
many Wolof believers at the wedding feast several fact-finding trips to Senegal. language learning phase? What will be
of the Lamb. Communion Fellowship spear-headed an our point of entry or our “raison d’étre” in
We have the incredible opportunity of exploration trip to Senegal in 1997 along the community? We believe that answers
with AIMM’s exec- to these and many other questions will
utive secretary, become clear as we build relationships
Garry Prieb. That and become aware of needs in the com-
trip placed us in munity.
contact with key Our firm conviction is that there are
Muslim leaders in already in Louga the seeds of a vibrant,
Louga. We also growing church. These seeds wait to be
developed a rela- discovered and nurtured with God’s love.
tionship with a How long it takes to see the first fruits of
Wolof family that a Wolof church plant is known only to
subsequently God. Be it two years or fifteen, that is the
received us _ into direction we are headed.
their inner circle of Join us in praying for a movement to
friendship. Adela Christ among the Wolof people. Pray for
Bergen is already in open doors for the Wolof Partnership team
Dakar learning to live and minister in Louga. May God
Wolof and network- soon receive the glorious praise of his
ing with other mis- Wolof children! EG
sions. Adela’s role
Eating lunch
8
A South African
AIC Leader’s Vision
bysJe an Isaae
Thompson Mpongwana Adonis is archbishop of his denomination, the Releed Church of Christ which celebrates its 20th anniver-
cSary this year. Adonis lives with his wife and six grandchildren several miles outside of the small town of Idutywa in the Eastern
_ Cape of South Africa. He has retired from his position as Agricultural Officer for the Department of Agriculture and Forestry and
now spends much of his time and energy on bringing African Independent Churches (AICs) together and in networking ecumeni-
“cally within the larger church. He has been a primary leader of the Bible-teaching program in the former Transkei region of the
_ Eastern Cape since AIMM nas the prema in 1982. The Bible teaching is being conducted by AIMM’s mission workers, Gary
:e nd Jean Isaac. :
GI (Gary Isaac): Bawo (Father) Adonis, you have been whole community—to be involved in development projects
an AIC leader now for many years. What do you see as that serve everyone, not just one’s church members.
the future of the AICs?
GI: Do you also see AICs as having a role in urban
TMA (Thompson Mpongwana Adonis): I see African life?
Independent Churches as having a definite future in South
Africa. Our churches are growing larger and stronger. There TMA: AICs are also very active in urban centers. We try
is a lot of division, but the positive side is that division to take everyone together. Basically the needs of townspeo-
makes for greater growth, for each group develops its own ple are similar to those of country people. We all need a
larger constituency. Another growth factor is that the AICs faith community to help us in our daily Christian walk.
do not assess membership fees, so people from other
denominations come to our churches because they yearn for
help from God and fellowship with God’s people but find
the financial assessments burdensome. AICs serve the
poorer sector of our society; the many small groups are
closer to the people. Particularly our Zionist churches
attract members through their prayers for healing.
GI: In what ways are AICs changing?
TMA: AIC people are becoming better educated. Their
Christian faith has encouraged them to stress education.
They are adapting and changing so they will always have a
place. If one compares the AICs of a couple of decades ago
with the AICs of today the advancement is obvious. There
is a better understanding of the Bible which results in less Bishop T. M. Adonis
stress on some of the traditional elements which may be in
tension with biblical faith.
GI: What contributions are AIlCs making to the
spiritual life of South Africans?
TMA: Their primary contribution is prayer for the healing
of the whole person. Counseling is a major factor of that
process; it is counseling at the grass roots level. There is a
sense of community in our churches which is lacking in
larger congregations and in society as a whole.
GI: How do AICs meet the needs of the rural people
of South Africa?
TMA: The church teaches the biblical concept of love for
one’s neighbor, so that problems that arise between people
do not cause enmity. One of the key goals is to uplift the
EES SRE ERS SRP ES OSL PSE OE SOLE LS EE IPSL EAL
African Independent Church celebration in Lesotho
e
ae ek
oesi mff
by Angela Rempel mined period of time for healing and MCC administrative offices in countries
renewal following a number of traumatic where personnel numbers were shrinking.
and stressful incidents. However, Rev. With similar programatic themes and few
Wren Bill and Betty Enns returned to Isaac Moshoeshoe continued as a Bible volunteers in the nearby countries of
Lesotho, they began a different assign- teacher with most of his salary provided in _ South Africa and Swaziland, those three
ment than what they had previously. the form of a grant from AIMM to the countries were scrutinized as a location
Until 1995, AIMM workers in Lesotho African Federal Church Council. That left where some consolidation of MCC
and volunteers sent there by Mennonite the MM Lesotho structure spinning like a administration could take place.
Central Committee (MCC) worked sepa- washing machine badly unbalanced! By May 1998, Suzanne Lind was
rately. They met together at times for fel- Initially, in the absence of the Ennses, named the country representative for both
lowship. Following the example of struc- Erwin and Angela Rempel, serving as Lesotho and South Africa MCC pro-
tural unity in Botswana as Mennonite country reps in Botswana, were appointed grams. This move, however, has lots of
Ministries, a Mennonite Ministries interim country reps in Lesotho. As the implications, one of which is essentially
arrangement was drawn for Lesotho as Ennses’ absence lengthened, it became dismantling the Mennonite Ministries
well. obvious that more than minimal mainte- administration in Lesotho. The MM office
Until June 1997 there were several nance was needed for the Lesotho pro- in Maseru is being closed.
MCC volunteers working in the mountain gram and personnel. In October 1997, When Bill and Betty Enns returned to
highlands, plus Brian and Tricia Reimer Suzanne Lind, the MCC country rep for Lesotho in late July this year, they were
from AIMM doing Bible teaching and neighboring South Africa, agreed to work appointed by AIMM only and are working
work with African Indigenous Churches. with the program and personnel issues for with African Independent Churches. The
Bill and Betty Enns were the Country the MCCers in Lesotho, while Erwin MCC aspects of their previous assignment
Representatives jointly appointed and Rempel continued with the financial there have been transferred to others.
sponsored by AIMM and MCC. But in aspects for both the AIMM and MCC por- While Mennonite Ministries may not
early June that year, both couples who tions. exist structurally, the desire is that all the
related to the AIMM side of MM Lesotho During this time, the Executive Mennonite workers in those three coun-
left the country—the Reimers to resettle Committee of MCC was questioning the tries will meet together regularly for fel-
in Canada and the Ennses for an undeter- need for country representatives and lowship, support and planning.
10