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Hearts for those who haven’t heard
Clarence Hiebert
When a small number of German-speaking Mennonite Brethren immigrants came to North America from Russia’s Ukraine 125 years ago, they carried with them a passion for missions. The MB passion for missions was born out of an 1860
Harold and Susan Kruger arriving in Congo from Belgium, 1957. |
renewal, when this small group of people with Mennonite roots chose to make a dynamic faith commitment to Christ, giving birth to the Mennonite Brethren denomination. Missions was one of their top priorities. Over the past century, that energetic commitment to missions has yielded significant results.
MB mission efforts haven’t been without challenges and struggles. Like other denominations, MBs used methods popular at the time that sometimes had problematic products – competitive denominationalism, the privileged lifestyle of missionaries in comparison to that of the local population, the imposition of Western culture, and a lack of discipleship training for new converts. In spite of these realities, through the work of the Holy Spirit, MB efforts have been very successful. Today, 250,000 MBs in 1500 congregations live in 20 countries of the world; 65-75% are non-Caucasian; 36% live in Africa, 31% in Asia, 22% in North America, 6% in Europe and 5% in Latin America.
I. Turn of the Century – The Beginning
The first official MB missionary went to India in 1899, though individual MBs had been there already for 10 years. Missionaries from the Russian MB conference had served in India since 1889 under the Baptists. As early as 1879, however, MBs had talked and prayed about beginning “foreign mission” ventures of their own. For several years, they had struggled with their relationship with the Baptists. Young, highly respected MB leaders were switching to that denomination. This, along with doctrinal differences and a lack of voice in mission policy, concerned the young denomination. In 1898, the newly formed General (North American) MB Conference decided that “we do not want to subordinate our mission endeavour to other mission organizations or societies”. An MB missionary couple serving in India under the Baptists was present at these deliberations and supported the decision of MBs to function independently.
India
N.N. Hiebert, 25, and his wife, Susie, 19, left for India a year later under General MB Conference sponsorship to serve among the Telegus – people adjacent to those the MB couple were ministering to under the Baptists. Elizabeth Neufeld made the journey with them. The first of two missionaries named Anna Suderman joined them a little while later.
Within 18 months, however, the Hieberts were back in North America because of N.N.’s health. But MBs were encouraged. At the General Conference convention in 1901, delegates received a firsthand, vivid report on India from Hiebert. They were also enthused because other MBs had volunteered to go by then.
Hiebert became the leader of MB mission efforts, serving as an evangelist and advocate for missions, reporting regularly on developments and recruiting additional missionaries. A kind of “family spirit” within the conference characterized the project. Everybody seemed to know the missionaries personally. They were informed about their comings and goings, their struggles and achievements, the developments and the hurdles faced. Thus, MBs gained vivid cross-cultural insights concerning other people whose worldview and lifestyle were radically different from their own. Hiebert also carried major responsibilities for the MB cross-cultural ministry with Comanche Natives in the US, started in 1886.
Hiebert was a widely respected, trustworthy and knowledgeable leader of mission efforts for the first third of the 20th century. His 33-year leadership included oversight of 87 missionaries – 37 in India, 19 in Congo and 40 in China.
China
The Congo and China mission ventures were begun by MBs who initially went to these countries independently. Financially, the Conference could not support additional mission “fields”, but MBs who sensed a call to be missionaries felt they could not wait. Most efforts were privately financed or sponsored by families, by congregations or by boards established specifically for this purpose.
Henry and Nellie Bartel were the first to go to China, in 1901 under the China Mennonite Mission Society, a board representing four Mennonite bodies. They were the first Mennonites to serve in China, establishing a ministry in the north. Mr. and Mrs. F.J. Wiens from Henderson, Neb. established a mission in south China in 1912 with private support from family and friends.
It wasn’t until 1919 that the Conference began supporting missions in China financially. Though constituents called for support for both the “Bartel Field” and the “Wiens Field”, the Conference could not provide any funds until then because of “the great demands of the mission in India and Oklahoma”.
By 1935, the two “fields” in China had 40 missionaries with about 5,000 members. This effort ended after the mid-1940s, when all missionaries were ordered to leave China due to the political situation. However, recent contact with the descendants of the first MBs in China has revealed that thousands of others subsequently became Christians.
Missionaries Frank J. and Agnes Wiens provide first aid to wounded soldiers in China, 1921.
Source: Linda Gerbrandt |
Congo
In 1912, Aaron and Ernestine Janzen from Mountain Lake, Minn. went to the Belgian Congo. They were among the first missionaries to serve under an inter-Mennonite mission agency, the Congo Inland Mission. Funds to support this effort came largely from MB constituents.
After a brief furlough, they returned in 1920 to launch an independent mission in another location. In order to have finances to support the mission, Janzen purchased and operated a farm, employing Congolese as workers. By 1927, there was an MB church of 26 members. Official recognition of the Congo conference, however, was delayed until 1943 because of the Depression and World War II.
Today the Democratic Republic of Congo has the largest national MB Conference in the world, with 84,000 members. India has the second largest, with 72,000.
John Kliewer prays for a sick child, Congo, 1957. |
II. Into New Lands
By 1936, North American MBs numbered 13,000 in 116 congregations. Between 1936 and 1963, this constituency opened 10 new mission “fields”.
H.W. Lohrenz – Tabor College president and professor, church leader and assistant pastor – became leader of North American mission efforts in 1936. Under his tenure, proposals were made to begin a mission in Colombia and other places in South America. Lohrenz’s term ended with his unexpected death in 1945, and A.E. Janzen – also a Tabor College president and professor – succeeded him. Janzen was noted for his organizational abilities and was a respected churchman.
During Janzen’s tenure, new fields opened in Colombia, Brazil, Peru, Japan, Mexico, Ethiopia, Ecuador, Germany, Austria and Panama. Janzen also brought clarity to MB mission principles, policies and procedures. The number of missionaries serving rose from 241 to 279 during his tenure.
Janzen also made a more concerted effort toward indigenization (giving more control to the national churches) and toward urban ministries.
III. From Colonialism to Independence
The end of World War II ushered in one of the more complicated and controversial eras of MB missions. It was a turning point in mission strategy and philosophy.
J.B. Toews – a Russian immigrant, teacher, administrator, pastor, author, historian, theologian and archivist, and the first “Canadian” to head the North American MB mission agency – is regarded as the most aggressive administrator of MB missions. During his 20-year tenure, Toews insisted that long discussed changes in MB missions – particularly indigenization – become reality. He was a “take charge” person. His insistence on moving ahead with indigenization sometimes irritated both national church leaders (because they feared the loss of financial support) and missionaries (because of his insistence that their continued presence could be a major factor in delaying indigenization).
Away from colonialism, toward independence
Following the two world wars, colonialism was increasingly being resisted in developing nations. European-defined roles and practices benefiting the colonists who had centuries ago unjustly “conquered lands and won wars” were being discarded. Revolutions occurred in India, Africa, China and other parts of the world.
This also influenced the way mission ventures developed. The MB mission Handbook states, “With the growing international rejection of all colonial imperialism, there has also arisen a principal rejection of the ‘missionary-centered’ gospel ministry.” Missionary strategy had to change to support the development of self-governing, self-supporting and self-propagating churches. Christians in various colonized nations wanted to decide priorities, govern their own affairs, shape outreach strategies and determine where financial support would go. Ultimately, it was recognized that both North American administrators and missionaries would need to withdraw from control and involvement. By the early 1960s, missionaries were expected to help nationals move toward indigenization. Working toward “making themselves unnecessary” to people and programs to which they had given themselves with such intensity was not easy.
This was the painful reality that Toews tackled. Some missionaries felt hurt by these shifts, blaming Toews for both the change and the process that led toward that change. His administrative field visits generated ambivalence in national MB conferences as well. In addition, Toews was often perceived as relationally intimidating and unapproachable. In later years, Toews recognized repentantly that he had been insensitive at times during that era. Power struggles in national leadership also complicated things.
Many of the problems centred on the gradual withdrawal of funds, which was an integral part of independence for national church bodies. A related problem was the question of what the new relationship with these bodies would be. North Americans often referred to these “foreign” Christians as the “children” of North American missionary efforts. How would North American MB constituents refer to them now – as “brothers”? How would these bodies relate to other MB national conferences? Where would decision-making lie? Those questions continue to be a part of today’s agenda in missions.
New methods and philosophies
Toews also initiated new methods of missions. Like other contemporary mission agencies and missiologists, he insisted on looking at larger strategies and issues: incarnational evangelism, globalization of missions, the importance of becoming “world Christians”, contextualization of the gospel, holistic ministries, etc. Other MBs, such as George W. Peters, a long-time missions board member and chair of the mission department at Dallas Theological Seminary, and Jacob Loewen, anthropologist, linguist and MB missionary in Colombia and Panama 1947-57, also contributed to the discussion.
Toews also formalized mission policies and procedures. Prior to Toews, policies relating to MB mission ventures had been formulated piecemeal, often based on questions or recommendations surfacing at conventions. These were gradually rethought and modified after 1936, leading to clearer definition. Beginning in 1959, a Handbook was published summarizing the principles and emerging policies. The 1963 Handbook – considerably modified – clarified the responsibilities of the Conference, congregations, the board, administrators, missionaries and the evolving national conferences. In spirit, it was not much different from what had been believed and practised, but it was a more useful, available reference.
IV. Adjusting to a New World
After this somewhat stormy transition, MBs gradually adjusted to the new realities.
Merging missions and relief
Significant changes transpired under the administration of H.R. Wiens (1964-1967), a pastor from California, and Jacob H. Epp (1964-1968), a long-time Bible school principal from Saskatchewan known for his gentle style.
At the time, two MB boards functioned in foreign settings: the Board of Missions and the Board of General Welfare and Public Relations. The latter provided assistance to MB refugees from Russia, specifically in Paraguay, Brazil, Germany and Austria. These refugees not only established congregations in their new settings but also formed conferences eager to be involved in missionary outreach. They requested assistance from North America in their mission efforts.
After considerable discussion, the general welfare board merged with the missions board in 1966, forming the Board of Missions and Services (known as BOMAS and later on as MBM/S). A significant part of the programs added to the mission board were short-term assignments overseas – an avenue of service that had not been part of MB missions.
Many constituents welcomed the addition of holistic ministries – health care, health education, vocational training, hunger relief and agricultural education. Some mission agencies tended to be “hit and run” operations – simply “redeeming souls” – but MBs contended that the gospel related to soul, mind and body. The merger became an opportunity to think more deeply about what it meant to be truly “missionary”.
During this time, “thrust evangelism” was also adopted – one-to-three-year intensive evangelistic campaigns conducted in partnership between nationals and North American personnel. There was a new emphasis on educational programs for potential national leaders. There was also a broadening of strategies – radio, television, literature production, health care, education, etc. – in which short-term “missionaries” often provided the needed expertise.
Putting it together
In 1968, Vernon Wiebe – college president, basketball coach and pastor – began the process of institutionalizing the radical shifts initiated in the 1950s and 1960s. Though Wiebe was not formally educated in missions and had no foreign missionary experience, he was appreciated for his “team management” style of leadership. Given the restlessness felt by missionaries, national leaders and constituents at that time, he was uniquely qualified to lead Mennonite Brethren in the next era of missions. He usually dealt with decision-making by working toward mutual understanding and consensus. “Voting” on an issue was seldom done during his administration, and he was adamant about having all parties listen sympathetically to each other before decisions were reached.
Expanding the fields
During Wiebe’s tenure, the mission fields expanded.
In Afghanistan, MBs participated in a medical ministry with a number of other international Christian agencies.
A new ministry began in predominantly Roman Catholic Spain.
A short-wave Russian radio ministry was widely beamed into the USSR.
Two persons served in Bangladesh following a Mennonite Central Committee relief ministry in that predominantly Muslim country.
The Waunaan and Embera nomadic tribes living in the jungles of Colombia and Panama responded to the gospel carried by MBs. J.A. Loewen made first contact while he served in Colombia. MBs later contacted these people again in the Panamanian jungle. Loewen transcribed their languages and introduced literacy with selected passages from the Bible. As contacts increased, MBs provided medical and educational assistance.
Indonesia’s Muria Synod of Mennonites (begun by immigrant Chinese) requested assistance from Mennonite Brethren in evangelizing fellow Indonesians. Between 1976 and 1987, two MB couples ministered there.
With the major withdrawal of missionaries (particularly from India and the Congo) because of indigenization, revolutions and civil unrest, MBs increasingly became involved in several short-term ventures – in Liberia, Sierra Leone, Nepal and new locations in Peru and Paraguay. They also strengthened their mission outreach in Germany, Austria, Ecuador (through HCJB radio broadcasts), Ethiopia, Japan and Mexico.
V. Becoming Global Christians
With the shifts of the 1950s and 1960s behind them, MBs were ready for a new step – working as partners with other MB national conferences around the world. Overseeing this effort was Victor Adrian – college president, experienced administrator and recognized theologian – who assumed leadership of MBM/S in 1983. Since 1992, this direction has continued under current chief executive Harold Ens – the first MBMSI leader with extensive missionary and mission administration experience.
Forming new partnerships
By the early 1980s, Christianity had shifted from the North to the South and East, globally speaking. This called for a worldwide meeting to strategize outreach. The 1988 MB World Mission Conference was a significant event with far-reaching consequences. Held in Curitiba, Brazil, it attracted 805 delegates representing 160,000 members from 15 countries. Previous, informal caucuses of international MBs at General MB Conference conventions and Mennonite World Conference assemblies triggered the event.
At the Mennonite World Conference in 1990 in Canada, the international MB delegates discussed organizing an international committee, and the International Committee of Mennonite Brethren (ICOMB) was born. Delegates to ICOMB come as brothers, members of equal MB national conferences.
In the past decade, international missionary teams began to form, with MBs from different parts of the world. The rationale for this had to do with the more profound witness such a team could make to people abroad, who often perceived North American missionaries to be preaching “American Christianity”.
New fields
MBM/S gradually added staff members in order to coordinate and administer the mission program. North American supporters have also requested more reports of the expanding worldwide effort.
Under Adrian’s administration, MB ministries in Portugal, Pakistan and Angola were initiated. The establishment of Angola’s MB churches resulted from the witness of Congolese MBs to Angolan refugees who had fled to Congo. After the war, when these Angolan refugees were able to return to their country, they shared their newfound Christian faith with their fellow countrymen. Since then, they have established 25 congregations with a total membership of about 4,600. North Americans were not involved in this development.
Since 1992, the mission agency has begun a new work in Thailand and has joined with inter-Mennonite agencies in reaching out to Russia, Lithuania, Burkina Faso, Botswana, Mexico and Guatemala.
In the 1990s, the name of the MB mission agency changed to MBMS International. The main office (which had been in Hillsboro, Kan. and was later in Winnipeg, Man.) was moved to Fresno, Calif., in 1991, with branch offices in Winnipeg, Abbotsford, B.C. and Wichita, Kan.
Cross-cultural ministries
There had been some cross-cultural ministries in North America temporarily under MB mission board involvement – to Comanches in Oklahoma, African-Americans in North Carolina and Mexicans in Texas. (It was the Krimmer Mennonite Brethren who initiated the North Carolina ministry. Like MBs, the KMBs formed in Russia, in 1869, and came to North America in the 1870s. In 1960, the KMBs and MBs merged. The KMBs had missionaries serving in 12 countries and shared a similar emphasis on mission.)
More recently, MBMSI has assisted MB church extension and evangelism boards in planting churches among immigrant groups in the US and Canada. North American MB congregations now worship in over 20 languages – including Russian, Ukrainian, Spanish, German, French, Amharic (Ethiopian), Arabic, Korean, Chinese Cantonese, Chinese Mandarin, Khmu, Japanese, Farsi, Telegu, Hmong, Indonesian, Lao, Portuguese, Punjabi, Vietnamese and American Sign Language. Approximately 50 languages are in use by MBs worldwide.
A century ago, when immigrant MBs arrived in North America, they carried with them a commitment to “be missionary”, similar to that which their Russian colleagues had expressed. North American MBs have now passed that vision on to other countries where MB congregations were established. Now MB mission ministries are shared globally.
Clarence Hiebert is professor emeritus of Bible at Tabor College, an MB college in Hillsboro, Kan., and a member of Hillsboro MB Church.
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Last modified January 5, 2001.
© 2001 Mennonite Brethren Herald.
Published by the Canadian Conference of MB Churches.
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