Being “Mennonite” Around the World

For many Canadians, the term Mennonite refers to a specific culture and people group, but the cultures that comprise Mennonites around the world are many and varied. Mennonite World Conference (MWC) is an organization that represents those that are Mennonite by faith, and they gather statistics on where today’s Mennonites come from. There are six countries that have over 100,000 Mennonites, and they are the United States (480,144), Ethiopia (370,949), India (254,733), the Democratic Republic of Congo (200,608), Canada (131,508) and Indonesia (107,876).

While Mennonite Heritage Week is a Canadian designation for the second week in September, we knew we could not leave it there. We connected with EMCers that have lived and/or served in cultures around the world, and we asked them two questions:

1.       In their country of ministry or home culture, what does it mean to be a Mennonite? Is there a cultural distinction or is it purely a theological or denominational distinction?

2.       For Mennonite churches in the country, has being Mennonite enabled them or hindered them in engaging with their national culture and how?

Here are their responses.

Hispanic-Canadian Culture

Antonio Pitta is an EMC missionary currently in Spain who is originally from Mexico and who has served in a variety of EMC churches and church plants throughout Canada.

He says that

being Mennonite means that we are grounded on Christ and would follow Christ’s teachings as our highest authority. It means that we value community, recognize we are people who enter into discipleship as followers of Christ and live at peace with all, including our enemies. It means that we would even love our enemies as Jesus teaches us, among many other beliefs.

For those Latins who were born in a different denomination, once they join a Mennonite church they get to enjoy and see the scriptures and life through the lenses of Christ and appreciate our unique emphasis as Mennonites.

Personally, he has found being a Mennonite to assist him in his ministry. He says, “Every time a person asks me about what kind of a Christian I am, I answer that I am a Mennonite. I always expect eyebrows rising.

In Canada, people always equate being a Mennonite by faith with being a Mennonite by culture. This always gives me the opportunity to explain the differences of those two things. I probably end up explaining that there are more black African Mennonites than white North American Mennonites by faith.

In addition, if those who ask me are not believers, it gives me the opportunity to share Christ; always making sure they understand that even more important than being Mennonite, Baptist, Pentecostal, or Lutheran is that we are believers in Christ. Denominations are different expressions of how we live out our faith in our local churches.

He concludes, “I am firstly and foremost a believer in Christ, and I love to belong to the Mennonite tribe.”

Nicaragua

Lester Olfert, a former EMC missionary in Nicaragua and EMC Foreign Secretary, spoke with other former missionaries in Nicaragua, Wilbert and Hilda Friesen, John and Connie Reimer, and Ernie Koop.

Because there were no 'cultural/ethnic’ Mennonites in Nicaragua, there was no difficulty in identifying ourselves as Mennonite (instead of using a more theological, and a less ‘cultural’ term, like Anabaptist) … Other than embracing the ethics of a Christ follower, it would have been difficult to identify a Mennonite/Anabaptist in Nicaragua as being outwardly different in dress or mannerisms. What likely set our people apart, not only from the prevailing culture, but also from other Evangelical churches, was the effort to develop an Anabaptist understanding of non-violence, in thought and practice.

Being Mennonite in Nicaragua was a significant thing for the FIEMN conference, especially in the late 1970s.

During the civil war conflict in the late ‘70’s many believers had questions regarding the role of a Christian in conflicting times. Through studies in SEMILLA (Mennonite/Anabaptist Seminary in Central America, based in Guatemala) the FIEMN has sought to find a truly biblical expression of faith, and has grappled with questions of peace and justice, non-violence, the role of women, and a biblical response to poverty. Workshops addressing peace and a non-violence stance came into discussion. Servanthood leadership was emphasized; alternative service was considered as a vehicle of Christian service, teaching English, humanitarian service and community development was implemented. MCC personnel facilitated this aspect of engaging with Nicaraguan culture. People learned by engaging in discussion on human rights and justice from the life of Jesus. The Anabaptist distinctive (one way to engage the Nicaraguan socio-political reality) was counterculture but readily accepted by believers.

EMC church practices included observing foot-washing and an openness to women in ministry. The later came to the fore during the civil war, because many young men were recruited by the Somoza government as well as the Sandinistas (the rebels that were trying to overthrow the government). As a result, young men left the country and others were in hiding. The women stepped forward to serve and lead in the church and when the civil war ended the women were unwilling to relinquish their involvement.

After the turnover of government in 1979, there was a strong sentiment of ‘Yankee go home’ in many mission organizations. National leaders in some denominations wanted to get rid of missionary leaders from the USA. We were a distinctive group of Canadian missionaries which helped us to engage in conversation with the FIEMN leadership to talk about ways to continue to work together as servant leaders. They proposed that missionaries no longer pastor a church. This was a good opportunity in initiate SEAN courses to teach leaders theological pastoral leadership based on Matthew and focusing on the life of Jesus. This was a servant leadership model which enabled us to identify the grassroots of Nicaraguan culture better. Tutors would go to local churches to guide the study and often stay in a home until they could use public transportation to return home.

Unfortunately, although the ecumenical efforts of joint evangelical services (periodic joint service by all evangelical churches in a particular area) had some benefits, and good intentions, the influences of the larger, more numerous Pentecostal churches impacted/influenced many of the FIEMN churches, to the point of not being able to distinguish between them in many cases. We needed to find ways to continue to affirm our Anabaptist theological roots and bring them ’to the table’ as something important to contribute, rather than assimilating to the influence of the others at the table. As missionaries we learned culture by accepting their hospitality (food, lodging, and transportation via horses and mules.)

After an earthquake devastated the Nicaraguan capital of Managua in 1992, Mennonite Central Committee (MCC) and Mennonite Disaster Service (MDS) became involved in the country.

Food aid was sent to assist the relief effort and MDS volunteers came to help rebuild the lives and homes of victims. Canned meat became known as ‘Carne Menonita’ (Mennonite Meat). Was this an adoption of Mennonite culture? We think it showed the ‘servant’ attitude of the Mennonite lifestyle of feeding the hungry and compassion to people in dire straits.

Ethiopia

Ethiopia is home to the largest Mennonite conference in the world, Meserete Kristos Church (MKC). Dr. Yemiru Tilahun Mintesenot is one of the pastors from MKC as well as the Ethiopian Church Planting Coach for EMC Ethiopian church plants in Canada.

While the name Meserete Kristos Church, which translates as “Jesus is our foundation,” does not contain the name “Mennonite,” MKC was planted as a ministry of Eastern Mennonite Mission and they continue to hold to Mennonite, or Anabaptist, theology.

Within MKC, and as they interact with the national Ethiopian culture, “Mennonite” is not a tradition or culture, but rather a doctrinal stand, a denomination. Dr. Yemiru says,

We believe in adult baptism – some of the Ethiopian churches baptize infants and we do not associate with that. Anabaptism for us is a denomination, not a tradition. It’s the essence of our belief. In our whole heart we believe in the doctrinal standpoint of Anabaptism is the central teaching of Jesus. We believe in peacemaking. We believe in pacifism. We believe in brotherhood and love and compassion work. We are committed to fulfill the essence of Mennonite beliefs in our ministry.

The MKC church continues to grow, and they are committed to discipleship and mission work in their communities and surrounding nations.

Being MKC in Ethiopia is a good thing because the church is well known by its teaching. We have a good discipleship program throughout the nation. Our members have to participate at least once a week in Bible study programs, which helps us to have members with a good understanding of biblical teachings. If you ask other people about the uniqueness of MKC, they immediately say that MKC is well known for teaching its members and sending missionaries to the surrounding nations and people groups. We are peaceful, always. We are asked to give counsel and sometimes to mediate some serious conflicts, and the people know that we are being peacemakers – that is one of the essences of being Mennonite.

Dr. Yemiru also acknowledges that “being Mennonite has some negative impacts as the global Mennonite community processes doctrinal differences and the people of Ethiopia generalize all Mennonites as having the same doctrinal statement. There are some Mennonites who are affirming some of the unbiblical practices according to our understanding - that is a challenge we face as Mennonites in Ethiopia.”

Paraguay

EMC missions’ history in Paraguay is long and continues even today. One former missionary in Paraguay, Ken Zacharias, also served as the EMC Director of Global Outreach until late 2021. We had a short discussion about being Mennonite in Paraguay. Often the perception in Canada is that Paraguay is full of low-German speaking Mennonites, but in reality, German (low- or high-) speaking Mennonites comprise only 0.3% of the Paraguayan population. That said, the influence that Mennonites have had within the country of Paraguay has been significant.

If you were to ask a national Paraguayan about Mennonites, they would describe them as hard working and successful – “whatever they touch grows.” Their impact would vary depending on the colony in mind, with everything from unbelieving Old Colony Mennonites and more progressive, believing colonies. Mennonites have had a tremendous influence on the country, and the country has had quite a few Mennonites in government, a struggle for the colony people at first but welcomed by national Paraguayans. Their faith has been known in politics and is seen positively.

Many of the para-church ministries in Paraguay are led by German-speaking Mennonites, resulting in a generally good reputation among other churches and believers. When it comes to ministry being done among local Paraguayans, being Mennonite has very little impact on the effectiveness of their ministry. National Paraguayans are well aware of differences between the Old Colony Mennonites, and more evangelical conferences such as Confraternidad Evangélica Menonita de Paraguay, or CEMP, the Paraguayan conference of churches that grew out of EMC mission work in the country.

The witness of the Paraguayan Mennonite church is impacting their country and culture, not because they are Mennonite, but because they are believers living out their faith.

Peru to Canada

Angel Infantes, EMC missionary in Guadalajara, Mexico, first understood “Mennonites” to be an ancient denomination, no different then the distinction of being “Methodist” or “Presbyterian.” Growing up in Peru he had no personal connections to any Mennonites but knew the name from its inclusion in documents of Christian organizations that served the neediest people in Peru. He understood them to have a commitment to preaching the Word and to social assistance.

After leaving Peru, he attended school in Texas, where he knew of the Mennonite Brethren, and met Mennonites, primarily from Nicaragua.

While in Texas, Angel was contacted by Braeside EMC. After speaking with a teacher at his school who was from Winnipeg and confirming that Mennonites were Christians, he was encouraged to apply for the position at Braeside. After arriving in Canada, he learnt more about Mennonite culture and faith.

Austria

John Rempel, EMC associate missionary currently serving in Austria, describes his experience:

being or not being ‘Mennonite’ doesn’t have much relevance (actually none) in the context in which I work. Most people have no clue what that means, and for the few that do, often they tend to be a bit negative and mostly poorly or wrongly informed impressions. When it does come up, I generally refer to Anabaptism and our historical beginnings, and leave it at that. I don’t remember ever meeting a non-believer in my area of work who had any inkling of ‘Mennonite’… Anabaptism however does come up, of course not by that term.

John also tells one of his favourite examples of Mennonite missions, Mr. and Mrs. Abe Neufeld. They worked for decades planting churches in Austria, which grew into the denomination to which John and his wife Marcia now belong. However, “they never endeavoured to plant a ‘Mennonite’ church, rather planted a Bible focused church which integrated local leaders who then created a very Austrian expression of evangelical church which has surprisingly many ‘Mennonite’ practical and theological characteristics, but doesn’t carry the name.”

Conclusion

These are just a few stories and perspectives of what it means to be Mennonite in places around the world and within different communities here in Canada – many more could be told. It is striking how the responses varied, and I am confident that should we continue conversations with others, even within these same contexts, the responses would represent an even fuller spectrum.

Each context, each church, has the opportunity to determine how being Mennonite will shape them and their community. Will we be Mennonite in name or by conference only? Or will we allow our Mennonite beliefs – peacemaking, non-violence, the priesthood of all believers, a simple lifestyle that emphasizes caring for others – and the good news of the gospel to shape and mould the way we interact with each other and with those around us? May we, in our homes, workplaces, businesses, schools, communities and churches, choose to love the Lord our God and the people around us made in his image!

*Original responses are edited for length and clarity.