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Foreword

By John D. Roth

The history of the Mennonite church in Indonesia nearly always begins with the story of Pieter and Wilhelmina Jansz, who arrived in the coastal town of Japara, Java, in 1851 as representatives of the Dutch Mennonite Mission Board. By all accounts, they were innovative and gifted missionaries. In 1854 Pieter baptized a group of five Javanese believers, marking the official birth of the Muria Javanese Mennonite Church.

As we now know, however, the true origins of the church were more complicated. A fuller account of that story must include a central role for Kyai Ibrahim Tunggul Wulung (ca. 1800-1885), a Javanese mystic and prophet who transformed a gospel expressed in a European idiom into images, concepts, and practices that made sense to the Javanese people. Tunggul Wulung envisioned the church as self-sustaining Christian communities, freed from the burdensome labor obligations imposed by the Dutch government and committed to preserving Javanese culture, language and folkways. In a jungle clearing in Bondo (Jepara), Tunggul Wulung helped to establish the first of several Christian settlements in Java that marked the true foundations of the Muria Javanese Mennonite Church.

Since then, the basic outline of that story—the “enculturation” of the gospel into terms that made sense within local contexts—has been repeated in settings around the world. During the first half of the twentieth century Mennonite missionaries from Europe and North America left a significant legacy—sharing the gospel, planting churches, and creating schools, hospitals, and relief organizations in many settings around the world. But in each instance, significant growth happened only when local leaders assumed responsibility for the future of the church and began to translate the gospel into their own cultural context.

The results in the second half of the twentieth century have been profound.

In 1978 Mennonite World Conference estimated that there were 613,000 Anabaptists in the world, with the majority of them (67%) living in Europe or North America. By 2015, less than four decades later, that number had more than tripled to a total church membership of 2.1 million Anabaptists. Today, Europeans and North Americans account for only 36% of the global Anabaptist-Mennonite church, with the vast majority living in Africa, Asia and Latin America—the so-called “Global South.”

From the perspective of a 500-year-old tradition, this transformation is the single most important event in the history of the Anabaptist movement. It marks a profound reorientation, whose significance we are only slowly coming to understand.

In 2012 I helped to establish the Institute for the Study of Global Anabaptism (ISGA) as an effort to focus the academic resources of Goshen College (Goshen, Indiana, USA), long a center of Anabaptist studies, on this new phenomenon of “global Anabaptism.” The Global Anabaptist Profile—a project initiated and carried out by the ISGA—is the first representative survey of global Anabaptist-Mennonite churches.

History and Methodology of the Global Anabaptist Profile

The original vision for this project emerged out of conversations in 2009 with Conrad L. Kanagy, a sociologist at Elizabethtown College, and Richard Showalter, then president of Eastern Mennonite Missions (EMM). With strong support from Showalter, Kanagy had just completed a church member profile of twelve church conferences that were affiliated with EMM. In 2010 I attended a consultation in Thika, Kenya, to review the findings of the project alongside church leaders from participating groups. I was deeply impressed by the level of conversation and new insights that emerged from that gathering. (The results of that study appeared as Conrad Kanagy, Tilahun Beyene, and Richard Showalter Conrad Kanagy, Winds of the Spirit: A Profile of the Anabaptist Churches in the Global South (Harrisonburg, Va.: MennoMedia, 2012)).

Inspired by this project, I approached the Mennonite World Conference (MWC) Executive Committee in 2011 with a proposal for a broader survey that would be more representative of the global Anabaptist-Mennonite fellowship. I am deeply grateful to Danisa Ndlovo, then president of MWC, César García, MWC general secretary, and the Executive Committee for agreeing to collaborate with the ISGA in this project. The goals of the “Global Anabaptist Profile” included the following:

  • To provide participating churches with information to guide their mission and priorities.
  • To strengthen relationships among MWC churches.
  • To inform the development of MWC priorities.
  • To establish a baseline against which to measure future change.
  • To train leaders to conduct church profiles in the future.
  • To strengthen a sense of Anabaptist-Mennonite identity among participating groups.

After a year of fundraising and many consultations with Mennonite mission agencies, Mennonite Central Committee, various church leaders, and a group of sociologists who had experience in conducting cross-cultural surveys, we identified a list of MWC churches who would be invited to participate in the Global Anabaptist Profile. All full members of MWC who had 1000 or more members were considered for the sample. Of the 67 groups who met that criteria, 24 were selected through a stratified sampling process, with proportionate representation among MWC’s five continental regions. We then invited leaders of those groups to join the study and to appoint a local Research Associate who would carry out the survey in their context.

In August of 2013 the Research Associates and other collaborators (30 people from 19 countries) met at Goshen College for a week-long consultation. Together we finalized a questionnaire based loosely on the MWC “Seven Shared Convictions,” working carefully on the wording of each question. The seven-page survey included questions on demographics (e.g., age, gender, marriage status, etc.) as well as Christian doctrines and practices (e.g., church participation, religious identity, beliefs about Jesus, Scripture, witness and evangelism, peace and social justice, etc.). Together we also reviewed research methodology, created an interview protocol, and discussed details related to data entry. From a comprehensive list of congregations submitted by each Research Associate, we then randomly selected a set of congregations for participation in the project.

During the next six months, the questionnaire was translated from English into twenty-five languages, and then back-translated into English for comparison with the original to ensure accuracy. (The languages included: Afrikaans; Amharic; Bahasa; Chichewa; Chishona; Dorze; English; Enlhet; French; German; Hindi; Javanese; Kikongo; Lingala; Oromo; Portuguese; Russian; Sindebele; Spanish; Swahili; Tagalog; Telugu; Tshiluba; Tumbuka; Xhosa; Yao.) Once the translations were completed, Research Associates visited or made direct contact with each of the selected congregations, inviting all members above the age of eighteen to complete the questionnaire, usually in the context of a congregational gathering.

Collecting the Data

By the middle of 2015 the data gathering stage was nearly complete. The response rates of congregations who agreed to participate in the survey, as well as the response rate of members who completed a questionnaire, varied substantially from conference to conference.

In the Global South (Africa, Asia, Latin America) 87% of the selected congregations participated as compared to 71% of congregations in North America and in Europe (Global North). In nine conferences, all of them in the Global South, 100% of the congregations in the original sample participated in the Global Anabaptist Profile by completing questionnaires.

The highest response rates for members also occurred in the Global South, where 31% of members from the original sample completed questionnaires as compared with 19% of members in the Global North. Altogether, the Global Anabaptist Profile includes data from 18,299 respondents representing 403 congregations, 24 MWC conferences, 18 countries, and 5 continents.

The Challenges Ahead

At every step of the way, César García, general secretary of the Mennonite World Conference, along with other members of the MWC staff, provided crucial support. We are deeply grateful for the collaboration of MWC in this project, even though it should be clear that MWC bears no responsibility for the outcome.

The participating churches and Research Associates in the Global Anabaptist Profile are:

  • Argentina (Iglesia Evangélica Menonita Argentina) / Delbert Erb
  • Brazil (Aliança Evangélica Menonita) / Tiago Lemes
  • Canada (Brethren in Christ Canada) / Roger Massie
  • Canada (Evangelical Mennonite Conference) / Robyn Penner Thiessen
  • Colombia (Iglesias Hermanos Menonitas de Colombia) / Diego Martinez
  • Congo (Communauté Mennonite au Congo) / Joly Birakara Ilowa
  • Congo (Communauté des Églises des Frères Mennonites au Congo) / Damien Pelende Tshinyam
  • Ethiopia (Meserete Kristos Church) / Tigist Tesfaye Gelagle
  • Germany (Arbeitsgemeinschaft Mennonitischer Brüdergemeinden) / Jonas Beyer
  • Germany (Arbeitsgemeinschaft Mennonitischer Gemeinden in Deutschland) / Werner Funck
  • Guatamala (Iglesia Evangélica Menonita de Guatemala) / César Montenegro
  • Honduras (Organización Cristiana Amor Viviente) / Reynaldo Vallecillo
  • India (Bihar Mennonite Mandli) / Emmanuel Minj
  • India (Conference of the Mennonite Brethren Churches in India) / Chintha Joel Satyanandam
  • Indonesia (Gereja Injili di Tanah Jawa) / Muhamad Ichsanudin Zubaedi
  • Malawi (BIC Mpingo Wa Abale Mwa Kristu) / Francis Kamoto
  • Nicaragua (Convención de Iglesias Envangélicas Menonitas) / Marcos Orozco
  • Paraguay (Convención Evangélica Hermanos Menonitas Enlhet) / Alfonso Cabaña
  • Paraguay (Vereinigung der Mennoniten Brüder Gemeinden Paraguays) / Theodor Unruh
  • Philippines (The Integrated Mennonite Churches of the Philippines) / Regina Mondez
  • South Africa (Grace Community Church) / Lawrence Coetzee
  • The United States (Brethren in Christ Church in the U.S.) / Ron Burwell
  • The United States (U.S. Conference of Mennonite Brethren Churches) / Lynn Jost
  • Zimbabwe (BIC Ibandla Labazalwane kuKristu eZimbabwe) / Jethro Dube