http://anabaptistwiki.org/mediawiki/api.php?action=feedcontributions&user=199.8.232.9&feedformat=atomAnabaptistwiki - User contributions [en]2024-03-28T15:43:02ZUser contributionsMediaWiki 1.35.2http://anabaptistwiki.org/mediawiki/index.php?title=Sinode_Jemaat_Kristen_Indonesia&diff=6919Sinode Jemaat Kristen Indonesia2011-04-19T04:11:53Z<p>199.8.232.9: </p>
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{{Infobox<br />
|Box title = Sinode Jemaat Kristen<br />
|image =<br />
|imagewidth = 300<br />
|caption =<br />
|Row 1 title = Location<br />
|Row 1 info = <center></center> Central Java, Aceh, Lampung, Jakarta, Bandung, Kalimantan, Jawa Timur, Bahkan di Bali, and Sulawesi|Row 2 title =<br />
|Row 2 title = Date Established<br />
|Row 2 info = <center></center> 1984-5<br />
|Row 3 title = Presiding Officer<br />
|Row 3 info = <center></center> Sutanto Adi<br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center></center>155 within Indonesia. 12 in USA, Australia, and the Netherlands.<br />
|Row 5 title = Membership<br />
|Row 5 info = <center></center> 40,000 baptized members (including those in USA, Australia, and the Netherlands)<br />
}}<br />
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'''Sinode Jemaat Kristen''' is an Anabaptist related conference in Indonesia, and is associated with [[Mennonite World Conference]]. Currently there are almost 40,000 members and 155 congregation of the JKI synod. The strongest numbers reside in Indonesia, with few scattered congregations in USA, Australia, and the Netherlands. JKI was created as a result of a split from the GKMI synod, due to wanting to explore a more charismatic and evangelistic worship style.<ref name="Hiendarto"> Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
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|PageName=Persatuan Gereja-Gereja Kristen Muria Indonesia<br />
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==History==<br />
"Sinode Jemaat Kristen" was founded by Adi Sutanto. The fellowship began as an evangelistic association called Yayasan Keluarga Sangkakala "trumpet". It differs from most Anabaptist denominations within Indonesia because it was not started as a movement from the States or Europe. Instead it was an internal spilt due to a evangelistic revival. <ref name="Hiendarto"> </ref> Sutanto Adi started a small prayer group with 8 people in 1977 that grew to large formal gatherings in '79. Sutanto saw the beginning of a congregation forming and went to the GKMI (Gereja Kristen Muriah Indonesia), where he was a member at this time, and asked to join with the GKMI. Sutanto's fellowship had a unique and evangelical worship style (speaking in tongues, faith healing, prophetic words and visions) that the GKMI did not support. <ref> Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail. </ref> The GKMI and Sutanto met, but the GKMI required the charismatic worship style to be dropped in order to be part of the church. There was a split within the GKMI church as this time due to disagreements and the GKMII was formed under Dr. Lukas, a relative of Sutanto. The GKMII joined Sutanto's fellowship and in 1985 the "Jemaat Kristen Indonesia" was officially formed. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
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==Timeline==<br />
{|cellpadding="3"<br />
|valign="top" width="50"|'''1977'''<br />
|Adi Sutanto returned from Fuller Theological Seminary School of World Mission, and was a member of the GKMI. He formed the prayer and study group Sangkakala "trumpet" with a few colleges from the Fuller Seminary. This group focused on evangelism and church planting, which corresponded well with Sutanto's passions. He brought in friends from Scandinavia and they planted churches in north Central Java <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
|-<br />
|valign="top"|'''1979'''<br />
|Sangkakala grew and moved to Gedung Pemuda in Jl. Pemuda, Semarang.<br />
The church planting group was becoming more organized and stationary and at the same time expanding to other cities and villages through teaching the gospel and holding prayer meetings. -At this time it was not a separate church from the GKMI (where Adi remained a member) <ref> Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail. </ref><br />
|-<br />
|valign="top"|''' 1980-1984'''<br />
|Adi Sutanto asked for Sangkalala to be accepted as member or branch of the GKMI denomination. The GKMI refused due to his charismatic and evangelistic worship style. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
|-<br />
|valign="top"|'''1984-5'''<br />
|The recently separated group GKMII and Sangkalala merged together to create the new synod, JKI. The GKMII separated from the GKMI due to disagreements with running the church hospital and evangelism. After joining, the JKI promptly applied to be members of the Mennonite World Conference. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
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==Key Individuals in the Life of the Church==<br />
Adi Sutanto-Founder of the JKI, former member of the GKMI, studied at Fuller Theological Seminary School <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
==Looking to the Future==<br />
The main concentration of JKI congregations is in Indonesia, however there has been a slow movement to the USA and Australia. As of 2001, there were 5 churches in California and 1 in Australia. <ref> Oswald, Laurie. (2001). Making peace while answering a different call. The Messenger: Evangelical Mennonite Conference. vol 39 (3), p. 13. </ref> JKI congregations located in South West USA are making difficult decisions to either stay within Indonesia's JKI synod or become linked with the Pacific Southwest Mennonite Conference. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
In Semerang, Indonesia the largest Anabaptist church building resides. The "Holy Stadium", pastored by Petrus Agung, has the ability to seat 12,000 people. The congregation has 8,000 members, mostly young people (2005). <ref> Pacific Southwest Conference of the Mennonite Church. (Fall 2005). What's the scoop: people and events. Panorama, 1-10. </ref><br />
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==Electronic Resources==<br />
*[[Media:2006asiapacific.pdf|2006 Mennonite World Conference Directory for Asia/Pacific]]<br />
http://www.mounttziyon.com/en/<br />
http://www2.yidio.com/purim-day-at-our-church---jki-injil-kerajaan/id/124061081 ==Citations==<br />
<references/><br />
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==Annotated Bibliography==<br />
'''Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail.'''<br />
Lydia Adi is the daughter of the founder of the JKI movement and was able to provide a general history as well as goals for the JKI future. <br />
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'''Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail.'''<br />
Joyce Hiendarto is a second generation Indonesian who lives in Pasadena California and works at Fuller Theological Seminary. Joyce attends a Jemaat Kristen, "JKI", Mennonite congregation there and Joyce's dad is a pastor of her home church. She highlight a brief history, noted how the JKI were different, and gave a slight insight into the new phenomenon of the JKI located in USA. <br />
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'''Mennonite World Conference. "Mennonite and Brethren in Christ Churches Worldwide, 2009: Asia & Pacific. 2010. Web. 25 October 2010.'''<br />
The MWC provided a list of the numbers for the JKI church as of 2010. <br />
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'''Pacific Southwest Conference of the Mennonite Church. (Fall 2005). What's the scoop: people and events. Panorama, p. 9.'''<br />
This article provides news about the very large JKI congregation in Semarang Indonesia and their growing population. <br />
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'''Oswald, Laurie. (2001). Making peace while answering a different call. The Messenger: Evangelical Mennonite Conference. vol 39 (3), p. 13.'''<br />
The Messenger is a Mennonite periodic publication to update others within the conference of the current happenings of congregations around the world. The JKI are a part of the Evangelical Mennonite Conference, and therefore get mentioned periodically. <br />
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'''Yoder, Lawrence. "Re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.'''<br />
Yoder completed a book The Muria Story, about the GKMI church in Indonesia. He was a well informed resource and provided a somewhat detailed history about the JKI through email. However, his book had little to none information about the JKI. <br />
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==External Links==<br />
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[[Category:Caribbean, Central and South America Stories]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6906Altkolonier Mennonitengemeinde, Mexico2011-04-19T03:35:59Z<p>199.8.232.9: </p>
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{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
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'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
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This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
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'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
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Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
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==Stories==<br />
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==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
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==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
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==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
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==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
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==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
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<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
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==Challenges Today==<br />
<p>The challenges facing the Old Colonists today are many. Starting with the yearly migration to Canada in the 1950’s, the colony’s close knit community system began to crumble. Seeds of doubt and new ideas began flowing into the colonies, and families flowed out into Canada. Excommunication has lost much of its utility as members take it less and less seriously. The systems that hold the colonies together are, on some levels, failing. Education also remains a significant challenge to the Old Colonists. A negative view of education and its influence on the colony has created generations of relatively illiterate members. Education is improving, but will remain a problem until attitudes are changed. With the help of MCC, an alcohol abuse and addictions recovery center has been opened in the past few years to deal with the growing alcoholism on the colonies themselves. </p><br />
<p>MCC has been a blessing, and in some views, a curse to the Old Colonist way of life. Their involvement started with a desire to bring spiritual renewal to the church, but colonists quickly had them removed. Today, they function to “Assist the Low German-speaking Mennonite communities in Mexico in their efforts to become viable, self-sustaining economic communities, encourage and assist the colonists to preserve their faith and to rejuvenate their Anabaptist heritage, encourage the exchange of ideas in the area of education, religion and civic affairs helpful to the development of viable communities.” Some argue that this interaction has contributed to the breakdown of colony order, as members reject the colony lifestyle and move to Canada. </p><br />
<p>Another surprising challenge to the Mennonite colonies are the interaction with the drug trade. As they travel to and from Canada, some have been involved with drug smuggling. In 1997, Canadian customs officials stated that the Mexican-Mennonite drug connection was the largest source of marijuana smuggled into Canada. The drug war has also had an affect on colony life. Between September 2009 and June 2010, 6 Old Colony men were kidnapped, and two were murdered in drug related violence. </p><br />
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==What the Future holds==<br />
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<p>Despite a seemingly long list of challenges, the Old Colonists have a strong history of holding the line. With families still expanding, and help from MCC, life in the colonies will improve and expand. It is unlikely that the group will disappear. The colonies themselves may slowly fade, but even those who have returned to Canada have attempted to maintain their Old Colony way of life. </p><br />
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==Timeline of Significant Events==<br />
[[Image:timelinestart.jpg]]<br />
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==Important Individuals in the Life of the Church==<br />
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==Electronic Resources==<br />
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==Annotated Bibliography==<br />
Giesbrecht, Kennery. "New Library Signifies Changing Attitudes in Mexico Colony." Mennonite Central Committee. http://acommonplace.mcc.org/news/news/2006/2006-03-27_library_popup01.html.<br />
The Old Colony Mennonites in Manitoba Colony, Mexico open a new library, which, as the title suggests, signifies changing attitudes towards literacy.<br><br />
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Hoover, Amos B. "The Old Colony Mennonites of Mexico and Some Parallels Found to Old Order Mennonites." 1984. MS, Mennonite Historical Library.<br />
An essay on the customs and traditions of the Old Colony Mennonites, compared to the customs and traditions of the Old Order Mennonites<br><br />
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Janzen, John, comp. MCC Low German Newsletter 6 (February 2010).<br />
This newsletter featured a more in depth description of the Low German program in Mexico.<br><br />
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Janzen, John, comp. "Update on the Kidnappings: Durango Colony." MCC Low German Newsletter 6 (June 2010): 2.<br />
Newsletter about MCCC work in the colonies. This newsletter was especially interesting as it informed me about the impact of the drug war on Mexican Mennonites, something I hadn't initially considered.<br><br />
<br />
Janzen, William. "The 1920s Migration of the Old Colony Mennonites from the Hague-Osler Area to Mexico." Speech.<br />
Description of the events leading up to the migration of the Old Colony Mennonites to Mexico. Features some fascinating letters written between Old Colony ministers, the Department of Education, and dissenting Old Colony members.<br><br />
<br />
Krahn, Cirnelius, ed. Mennonite Life 11, no. 2 (April 1947).<br />
Half of issue is dedicated to an overview of Mennonites in Mexico, from their migration to agricultural practices (circa 1947), health conditions, etc. While certainly dated, it does provide a lot of information about their initial struggles.<br><br />
<br />
Krahn, Cornelius, and Leonard Sawatzky. Global Anabaptist Encyclopedia. http://www.gameo.org/encyclopedia/contents/O533ME.html#section-8.<br />
What the creators of the Mennonite Encyclopedia thought was important about the Old Colony Mennonites! Lots of statistics.<br><br />
<br />
Quiring, David M. The Mennonite Old Colony Vision: under Siege in Mexico and the Canadian Connection. Steinbach, Man.: Crossway Publications, 2003.<br />
An entire book covering the Old Colony Mennonites from Canada to the present day.<br><br />
<br />
Sawatzky, Harry L. Mennonite Colonization in Mexico: A Study in the Survival of a Traditionalist Society. Berkeley: University of California, 1967.<br />
An exhaustive retelling of the colonization of the Old Colony Mennonites in Mexico. Details for just about every colony, village, and happening in the first 40 years of the colonies.<br><br />
<br />
Terichow, Gladys. "Mennonite Colonies in Mexico Expand Addictions Treatment Centre." Mennonite Central Committee, June 11, 2007.<br />
A news article put out by MCC Canada about the opening of the alcohol and drug abuse treatment center in Mexico.<br><br />
<br />
Towell, Larry. "The Road to Bountiful: Thousands of Mexican Mennonites Leave Their Impoverished Colonies Every Year to Harvest Ontario's Fruits and Vegetables."Canadian Geographic, April 1999, 46-47.<br />
Brief look at Old Colony Mennonite's yearly trip to Ontario to work on Canadian farms to keep the mexican colonies viable. Fantastic images of this (from the Canadian Geographic photography issue)<br><br />
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==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
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==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6899Altkolonier Mennonitengemeinde, Mexico2011-04-19T03:13:35Z<p>199.8.232.9: </p>
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{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
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'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
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==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<p>The challenges facing the Old Colonists today are many. Starting with the yearly migration to Canada in the 1950’s, the colony’s close knit community system began to crumble. Seeds of doubt and new ideas began flowing into the colonies, and families flowed out into Canada. Excommunication has lost much of its utility as members take it less and less seriously. The systems that hold the colonies together are, on some levels, failing. Education also remains a significant challenge to the Old Colonists. A negative view of education and its influence on the colony has created generations of relatively illiterate members. Education is improving, but will remain a problem until attitudes are changed. With the help of MCC, an alcohol abuse and addictions recovery center has been opened in the past few years to deal with the growing alcoholism on the colonies themselves. </p><br />
<p>MCC has been a blessing, and in some views, a curse to the Old Colonist way of life. Their involvement started with a desire to bring spiritual renewal to the church, but colonists quickly had them removed. Today, they function to “Assist the Low German-speaking Mennonite communities in Mexico in their efforts to become viable, self-sustaining economic communities, encourage and assist the colonists to preserve their faith and to rejuvenate their Anabaptist heritage, encourage the exchange of ideas in the area of education, religion and civic affairs helpful to the development of viable communities.” Some argue that this interaction has contributed to the breakdown of colony order, as members reject the colony lifestyle and move to Canada. </p><br />
<p>Another surprising challenge to the Mennonite colonies are the interaction with the drug trade. As they travel to and from Canada, some have been involved with drug smuggling. In 1997, Canadian customs officials stated that the Mexican-Mennonite drug connection was the largest source of marijuana smuggled into Canada. The drug war has also had an affect on colony life. Between September 2009 and June 2010, 6 Old Colony men were kidnapped, and two were murdered in drug related violence. </p><br />
<br />
==What the Future holds==<br />
<br />
<p>Despite a seemingly long list of challenges, the Old Colonists have a strong history of holding the line. With families still expanding, and help from MCC, life in the colonies will improve and expand. It is unlikely that the group will disappear. The colonies themselves may slowly fade, but even those who have returned to Canada have attempted to maintain their Old Colony way of life. </p><br />
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==Timeline of Significant Events==<br />
[[Image:timelinestart.jpg]]<br />
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==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
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==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
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==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
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==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
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==External Links==<br />
''Insert External Links Here''<br />
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==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6897Altkolonier Mennonitengemeinde, Mexico2011-04-19T03:09:46Z<p>199.8.232.9: /* Challenges Today */</p>
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{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
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'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<p>The challenges facing the Old Colonists today are many. Starting with the yearly migration to Canada in the 1950’s, the colony’s close knit community system began to crumble. Seeds of doubt and new ideas began flowing into the colonies, and families flowed out into Canada. Excommunication has lost much of its utility as members take it less and less seriously. The systems that hold the colonies together are, on some levels, failing. Education also remains a significant challenge to the Old Colonists. A negative view of education and its influence on the colony has created generations of relatively illiterate members. Education is improving, but will remain a problem until attitudes are changed. With the help of MCC, an alcohol abuse and addictions recovery center has been opened in the past few years to deal with the growing alcoholism on the colonies themselves. </p><br />
<p>MCC has been a blessing, and in some views, a curse to the Old Colonist way of life. Their involvement started with a desire to bring spiritual renewal to the church, but colonists quickly had them removed. Today, they function to “Assist the Low German-speaking Mennonite communities in Mexico in their efforts to become viable, self-sustaining economic communities, encourage and assist the colonists to preserve their faith and to rejuvenate their Anabaptist heritage, encourage the exchange of ideas in the area of education, religion and civic affairs helpful to the development of viable communities.” Some argue that this interaction has contributed to the breakdown of colony order, as members reject the colony lifestyle and move to Canada. </p><br />
<p>Another surprising challenge to the Mennonite colonies are the interaction with the drug trade. As they travel to and from Canada, some have been involved with drug smuggling. In 1997, Canadian customs officials stated that the Mexican-Mennonite drug connection was the largest source of marijuana smuggled into Canada. The drug war has also had an affect on colony life. Between September 2009 and June 2010, 6 Old Colony men were kidnapped, and two were murdered in drug related violence. </p><br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinestart.jpg]]<br />
[[Image:timelinemiddle.jpg]]<br />
[[Image:timelineend.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6886Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:44:52Z<p>199.8.232.9: /* Timeline of Significant Events */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinestart.jpg]]<br />
[[Image:timelinemiddle.jpg]]<br />
[[Image:timelineend.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6885Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:44:39Z<p>199.8.232.9: /* Timeline of Significant Events */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinestart.jpg]]<br />
[[Image:timelinemiddle.jpg]]<br />
[[Image:timelineend..jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6884Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:43:18Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinemiddle.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6883Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:42:24Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinemiddle.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6882Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:41:56Z<p>199.8.232.9: /* Anabaptist/Mennonite Identity */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
<p>The Old Colony Mennonites are descended from Russian Mennonites, who descended from Prussian Mennonites, and so on back to the very emergence of Anabaptism. As such, they have a direct ethnic tie to the tradition, though the is little indication of their Anabaptist identity. They believe strongly in the Truth of the Bible, the separation of church and state (though they set up a theocracy for themselves), believers baptism, and in most cases, nonresistance. They often speak of doing things either because it was the way things were done in Russia, or because Menno Simons said so. In some cases, though, their strict hierarchy of rule can be contrary to accepted Anabaptist principles. Inner dealings with alcoholism and abuse fall short of biblical principles, although these problems pervade all societies.</p><br />
<p>Yet their commitment to their understanding of what it means to be Christian is profoundly Anabaptist. Behind the at times strict legalism is a powerful desire to maintain their religious heritage and preserve it from outside influences. At times, their efforts have been successful. But at others, their methods have seemed oppressive and backwards. It is exceedingly hard to judge the merits of their methods, but their commitment in unquestionable.</p><br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinemiddle.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6879Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:29:47Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br><br />
<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
<br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinemiddle.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6878Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:28:08Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br />
<br />
'''Three Major Differences Between Old Colonists and other Mennonite Groups'''<br><br />
1) While most Mennonites at one point believed in a strict physical separation from the world, most do not today.<br><br />
2) Old Colonists believe that the evangelical assurance of salvation is “prideful and boastful talk.” They emphasize a hope that God will save them.<br><br />
3) Old Colonists do not evangelize.<br><br />
<br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Anabaptist/Mennonite Identity==<br />
<br />
<br />
==Challenges Today==<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinemiddle.jpg]]<br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6874Altkolonier Mennonitengemeinde, Mexico2011-04-19T02:04:10Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
<br />
==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
<br />
<br />
==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br />
<br />
==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
<br />
==Important Individuals in the Life of the Church==<br />
''Insert Important Individuals Here''<br />
<br />
==Timeline of Significant Events==<br />
[[Image:timelinemiddle.jpg]]<br />
==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
<br />
==Annotated Bibliography==<br />
''Insert Annotated Bibliography Here''<br />
<br />
==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
<br />
==External Links==<br />
''Insert External Links Here''<br />
<br />
==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Altkolonier_Mennonitengemeinde,_Mexico&diff=6869Altkolonier Mennonitengemeinde, Mexico2011-04-19T01:59:10Z<p>199.8.232.9: /* The Return to Canada */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{infobox<br />
|Box title =Membership Statistics<br />
|image = Image:Image URL Here<br />
|imagewidth = 300<br />
|Row 1 title = Congregations<br />
|Row 1 info = Old Colony Mennonite (Car): 18 colonies <br> Old Colony Mennonite (Horse): 12 colonies<br />
|Row 2 title = Membership<br />
|Row 2 info = Old Colony Mennonite (Car): 16,525 <br>Old Colony Mennonite (Horse): 3,200<br />
}}<br />
<br />
<br />
<br />
<br />
'''Old Colony Mennonite Church (Car) (Altkolonier Mennonitengemeinde)'''<br />
<br />
This group was part of the 1922 migration of Old Colony Mennonites of Dutch-Russian background from Canada to Mexico. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend English-language schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century.<br />
This is the largest and most progressive branch of Old Colony people in Mexico. They accept rubber tires on tractors, travel by car and truck, and use electricity. They speak Low German and continue many traditional religious practices of their Old Colony heritage. The group has about 16,525 members in 18 colonies. Twelve of the colonies are in Chihuahua, and the rest are in Coahuila, Durango, Tamaulipas, and Zacatecas. Other congregations related to this group are in Belize, Canada, and the United States.<br />
<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 233-234.</ref><br />
<br />
'''Old Colony Mennonite Church (Horse) (Altkolonier Mennonitengemeinde)'''<br />
<br />
Beginning in 1922, some 7,000 Old Colony Mennonites of Dutch-Russian background, who had settled in Canada in the 1870s, migrated to Mexico. They established three colonies: Manitoba and Swift in Chihuahua, and Patos in Durango. These tradition-minded Mennonites left Canada because they were threatened by new education laws in Manitoba and Saskatchewan that required all children to attend Englishlanguage schools. Many Old Colony members eventually left Mexico for British Honduras (now Belize) and Bolivia. Some impoverished members returned to Canada in the last quarter of the 20th century. This is the most traditional subgroup. Members speak Low German, use steel-wheeled tractors, reject electricity, and travel by horse and buggy. The group has 3,200 members living in 12 colonies, seven of which are in the state of Campeche. Other congregations related to this group are in Belize, Canada, and the United States.<ref>Ibid.</ref><br />
<br />
==Stories==<br />
{{StoriesBlock<br />
|PageName=Insert Page Name Here<br />
}}<br />
<br />
==Origins==<br />
<p>The Old Colony Mennonites in Mexico (Altkolonier Mennonitengemeinde) can trace their roots the more conservative branch of the Russian Mennonites in Choritza Colony. In the early 1870s, the czarist government revoked the right of the Russian Mennonites to be exempt from military service. While a delegation was sent to Moscow to restore this privilege, and was successful in doing so, more conservative bishops saw this as a sign that it was time to move. A delegation was sent abroad to secure new land where they could settle, educate their own children, and be exempt from military service. Land and a Privilegium was found in Manitoba and Saskatchewan, Canada. The Privilegium stated, among other things, that the Russian Mennonites would not to subject to military conscription, and that the colonists could run their own schools. This migration to Canada took place in around 1874. The colonists established three major colonies, Manitoba and Swift Current Colonies in Manitoba Province, and Hague-Osler Colony in Saskatchewan.</P><br />
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==Immigration to Mexico==<br />
<p>In 1892, Canadian law stated that public schools could be founded and supported by the government if a majority of people within a town voted to establish one. Attendance was in no way compulsory. Old Colony Schools were already well established, though an influx of non-Mennonite settlers began to desire public school systems. The Mennonite majority was able to vote these plans down again and again, but the first public school in Old Colony territory was established when a vote was held during the construction of a major mill. Construction workers were allowed vote, and the Mennonite majority was overruled. </p><br />
<p>Ordinary Canadian citizens began to become frustrated with Mennonites for stopping the creation of public schools. In 1902, the government recommended to local officials that voting districts be drawn so that Mennonite residences would be outside of the district, while their land was inside, allowing them to be taxed, but not vote in elections. </p><br />
<p>Some Old Colony members saw the improved quality of these new public schools and desired for their children to educated in those schools, rather than in colony schools. Old Colony leadership maintained that only colony schools were permissible, and promptly excommunicated members who sent their kids to public school. Many families were bankrupted after their excommunication over this issue. INSERT QUOTE?</p><br />
<p>In 1908, after the complaints of at least 12 excommunicated members and the broader community, a Commission of Inquiry was assembled to investigate Old Colony practices. The commission threatened to revoke ministers ability to solemnize marriages if they continued to excommunicate members over public schooling. Old Colony leadership ignored this demand, referring to Deuteronomy 6:7, Romans 16:17-19, 2 Thessalonians 3:6, 14, as a biblical basis for their practices. The government ultimately did not enforce this threat, though schools continued to expand into Old Colony territory. One education minister remarked that schools are not in place to make Mennonites, but “intelligent and patriotic” citizens.</p><br />
<p>The spring of 1917 brought the passage of the School Attendance Act, which became the major reason behind the later migration to Mexico. It stated that all children between the ages of 7 and 14 must attend a public, English speaking school if the child lived within a school district. Initially, many Old Colonists avoided this issue simply because they lived outside of major towns. If they did not, children were often sent to live with relatives who were not within a district.</p><br />
<p>The Old Colony leadership sent a delegation to Ottawa to ask that the Privilegium they had been granted be respected. Canadian officials responded that the provincial governments were not violating the agreement, as it was an agreement between the Mennonites and the federal government. When the wealthier Manitoba colonists took the law to court, it was declared that the Privilegium was in violation on the constitution and would not be upheld. In the summer of 1918, the Saskatchewan government send contractors to build schools within the colonies, regardless of Old Colony protestation. </p><br />
<p>Next, the government began fining families in violation of the law. In 1920, in one colony alone, fines amounted to 22,500 dollars. Mennonites were also subject to taxes in support of the schools. In some cases, government officials seized and auction property. </p><br />
<p>The Old Colonists came to two conclusions, first that the Canadian provincial governments were committed to enforcing public schools, and second that their Privilegium would not protect them. It was time to search for a new homeland. In the summer of 1919, a delegation from all three major colonies (Hague-Osler, Manitoba, and Swift Current) was sent to Latin America in search of land and a new Privilegium. This initial search was unsuccessful. The Hague-Osler group worked with John D.F. Wiebe, a Mennonite Brethren business man in contact with the Mexican president, to secure land there in 1920. In January of 1921, all three colonies went to Mexico City to meet with the president. While he was hesitant to grant them a new Privilegium, he was ultimately convinced. The Old Colonists had a new homeland, where they would be better able to live within their conscience. </p><br />
<p>Manitoba and Swift Current colonies bought 225,000 acres of land in Chihuahuaha state in the fall of 1921, without Hague-Osler Colony. They did this because Hague-Olser was considerably less wealthy, and they feared that they would be stuck with extra costs. In March of 1922, 5,000 colonists on 6 charted trains headed for Mexico from Manitoba. Hague-Olser Colony remained in Mexico for a few years, but in 1924 purchases land 500 miles south of the Chihuahua settlements in Durango. Over the next ten years, colonists slowly moved south as they were able to sell their land. Only a quarter of Hague-Osler colonists made the move, but the percentage from the other two was much higher. </p><br />
<p>Those who remained behind were in a strange position, as the bishops who had migrated south believed that the migration was a migration of the church, not just people. New leadership was formed, and in some cases, there was spiritual revival.</p><br />
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==Colony Life and Customs==<br />
<p>Much of colony life in Mexico can be described in part by a commitment to the way things were in Russia. Decisions made are often done so in light of how it was done in Chortiza and other Russian Mennonite colonies. The villages are set up with purchased land divided in two by a wide, central street, along which the farm houses and buildings are built. Behind each farmhouse is a garden, and behind that,the farmers land. A large section of pasture is kept for all of the villages cattle, rather than individual pastures. This layout closely mimics the Russian colonies. The homes are built together with the barns, and nonfarming structures were initially built out of wood, despite a lack of that resource in the area. When the colonists diversified, they increased their success greatly. New ventures included general stores, box factories, and most importantly cheese factories. </p><br />
'''Dress'''<br />
<p>Dress is simple, as with most conservative groups. All women wear modest clothes designed to make the wearer less physically attractive. While young women may wear printed fabrics, married women wear black or dark earth colors. Men wear good quality black suits on Sundays, but wear whatever is cheapest during the week. Overalls are particularly popular. Men are always clean shaven. </p><br />
<p>Colonies are structured like a theocracy, with a bishop (or Altester) as the religious head of the colony, and a secular manager of business matters. The Waisenamt is a system devised by the colony that functions as a bank and regulates business. Colonies have their own fire insurance, mechanics, and sometimes even physicians. </p><br />
'''Church Life'''<br />
<p>Religious ceremonies are held as they were in Russian as well. Colony churches are built of wood, despite it being a poor construction method in the Mexican climate. There is a simple reading stand for the pastor, who reads a prewritten sermon, most often on the topic of repentance or submission. There is a platform towards the front of the church where the song leader directs two hymns towards the start of the service. Before and after the singing, Scriptures from the New Testament are read. Preachers who are delivering the sermon wear knee-high leather Wellington boots, another tradition that is carried over the from Russia. </p><br />
<p>Men sit on one side of the church, women on the other. Children are not allowed to attend the service, as they are considered to be too much of a distraction. It is assumed that they will receive their religious instruction from schooling, and that they will join the church services when they are around 14. Marriage takes place at a relatively young age, and love has not historically been a requirement for marriage. </p><br />
'''Daughter Colony Formation'''<br />
<p>The village-colony system is set up so that villages and colonies are constantly dividing and replicating. When a colony is established, there are several hundred families spread over multiple small villages. When a man marries, he is traditionally given a home and land. When the colony grows to a point where land is scare, the mother colony purchases land in an other remote area, and divides the residents of the mother colony in half, with some staying behind, and the others heading to the newly established colony. The new colony is paid for in full by the mother colony, and the mother colony always sends along one ordained minister to start up the church there.</p><br />
<p>There have been many issues with this system, however. From the start, land was expensive, and with colonies expanding as rapidly as they were, daughter colonies were expected to be mother colonies before they themselves were properly established. Many young families could not receive land, and jobs in industry were almost nonexistent. Often, colony divisions occur over religious issues. Typically the mother colony has become too progressive—whether it be with the allowance of rubber tires on tractors, electricity or automobiles. A conservative group of bishops and their followers will leave, and be established somewhere else where they can better maintain the tradition as they see fit. The failure of the colony system to support the rapidly expanding Old Colony population contributed in part to the return to Canada.</p><br />
'''Education'''<br />
<p>The education of their children is the main cause of the Old Colonies presence in Mexico today. They feel they have a biblical mandate to educate their youth, not as citizens of a country or of the world, but as effective members of colony life. Today, Old Colonists are heavily critiqued for their inadequate schools. In Canada and in Mexico, their schools were shut down due to ineffective teaching and curriculum. The curriculum of these schools is simple: there are only a few textbooks. They are the Bible, a song book, the “ABC” book, a catechism book, and a collection of simple arithmetic problems. Often, after leaving school, Old Colonists are barely literate and can do only simple math. MCC and the Amish have been working towards improving their education system in a variety of ways. </p><br />
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==The Return to Canada==<br />
<p>Early Old Colony life was not easy, and many colonists returned to the life that had in Canada. By 1969, 18% of each new generation was returning to Canada, rather than stay in the colonies. In 1977, 1,500 Mexican Mennonites per year returned to Canada. By 1996, 35,000 Mexican Mennonites had emigrated back to Canada. </p><br />
<p>The extreme drought of the early 1950s, coupled with land pressure caused Mennonite families to begin returning to Canada during the summer to harvest crop in Ontario. The first seasonal trip was taken in 1952, and the trip quickly became almost a necessity for some families. Migrant work continues to this day. A seven-member family can earn up to 10,000 dollars a month working in the fields or in Canadian industries. Those returning to Mexico brought with them a new ideas and beliefs that often clashed with traditional values. The tight knit community aspect was significantly damaged by yearly trips to Canada. </p><br />
<p>Often, though, families stay in Canada. Immigration and citizenship in Canada has become a large problem with Mexican Mennonites today. Mennonite immigrant communities have struggled to assimilate into Canadian society. Migrant families often clash with school officials over truancy, and their negative view of education. Canadian culture has negative stereotypes of seasonal workers, much as in America. There are problems with alcoholism, gender roles, and a macho attitude picked up in Mexico.<br />
Old Colonists are attracted to Canada for many reasons. Landlessness, droughts, the value of the peso, and strict leadership all drive colonists away. Canada draws them in because of high wages, access to social programs, Medicare, MCC assistance, and a claim to citizenship (regardless of the challenges involved in obtaining this).<br />
MCCC (Mennonite Central Committee Canada) has had an impact on the return to Canada. They readily assist immigrants in filing correct paper work for citizenship, lobby the Canadian and Mexican governments, and provide additional social programs to the migrant Mennonites. </p><br />
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==Important Individuals in the Life of the Church==<br />
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==Electronic Resources==<br />
''Insert Links to Electronic Resources Here''<br />
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==Annotated Bibliography==<br />
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==Archives and Libraries==<br />
''Insert Archives and Libraries Here''<br />
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==External Links==<br />
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==Citations==<br />
<references/></div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Kleine_Gemeinde_zu_Spanish_Lookout,_Belize&diff=6860Kleine Gemeinde zu Spanish Lookout, Belize2011-04-19T01:34:11Z<p>199.8.232.9: </p>
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<div>{{GoogleTranslateLinks}}<br />
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{{Infobox<br />
|Box title = Spanish Lookout<br />
|image = Image:Belize-map.gif<br />
|imagewidth = 300<br />
|caption = Belize: World Factbook, 2009<ref>"Belize," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/BH.html (accessed 24 June 2009).</ref><br />
|Row 1 title = Area in acres<br />
|Row 1 info = 18,000<br />
|Row 2 title = Number of members<br />
|Row 2 info = 710 (1966)<br />
|Row 3 title = Languages<br />
|Row 3 info = German, English<br />
|Row 4 title = Kleine Gemeinde Membership<br />
|Row 5 title = Congregations<br />
|Row 5 info = 4<ref name="MWC"> </ref><br />
|Row 5 title = Kleine Gemeinde Presiding Officer<br />
|Row 5 info = Milton Penner<br />
}}<br />
<br />
The '''Kleine Gemeinde''' came to Belize in 1958. They left the Quellen Colony, Chihauhua, Mexico looking for land. In Belize's Cayo District, located on the north side of the Belize River, they settled 18,500 acres in the jungle that became the Spanish Lookout Colony.<ref name="spanish"> In addition, oil was recently discovered in Spanish Lookout.&amp;amp;amp;lt;ref&amp;amp;amp;gt;Romero.</ref> The total area of land is 8,866 square miles: 68 miles wide and 174 miles long. Spanish Lookout is located 65 miles from Belize City.<br />
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<ref>D. F. Dueck and John B. Loewen, "Spanish Lookout Colony, Belize," ''Global Mennonite Encyclopedia Online''. http://www.gameo.org/encyclopedia/contents/S6803.html/ (accessed 29 July 2009).</ref> <ref name="spanish">"Spanish Lookout," ''MyBelizeAdventure.com'', http://www.mybelizeadventure.com/destinations/cayo/spanishlook/ (accessed 29 July 2009).</ref> <ref name="spanish" /><br />
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Today (2011), Spanish Lookout is Belize's most modern Mennonite Community.<ref>"Churches," ''Spanish Lookout'', http://www.spanishlookout.bz/churches/church.htm (accessed 29 July 2009).</ref> The Mennonites in Spanish Lookout are major producers of dairy, poultry, vegetables and cattle.{{StoriesBlock<br />
|PageName=Kleine Gemeinde<br />
}} Furniture manufacturing, house construction, and automotive industry are also important parts of the Spanish Lookout economy.<ref>Carl R. Jantzen, “The Mennonites of Spanish Lookout,” ''Washington Times'', (June 1989): 665.</ref><br />
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While [[Kleine Gemeinde]] settled the Spanish Lookout Colony, today (2011) the colony is made up of both Kleine Geiemende and [[Evangelical Mennonite Mission Conference, Belize|Evangelical Mennonite Mission Church (EMMC)]] communities.<references /><br />
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<br> Similar in background to the Old Colony Mennonites, the Kleine Gemeinde (“small church”) also left Mexico and settled in Belize in 1958. There they founded a colony (a block of hundreds of adjacent acres of land) known as Spanish Lookout. (Of Dutch-Russian background, the Kleine Gemeinde had settled in Canada in the 1870s and then immigrated to Mexico in 1948.) Members speak Low German and wear traditional clothing but use modern technology and have an evangelical religious view that has attracted some Old Colony Mennonite converts. The group has five congregations (about 800 members) in two colonies: Blue Creek (formerly a colony of the Old Colony Mennonites) and Spanish Lookout. This group has related congregations in Canada, Mexico, and the United States.<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 228.</ref><br />
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<br />
== Foundation of Spanish Lookout & the Formation of the Kleine Gemeinde church in Spanish Lookout ==<br />
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===Purchase of Land and Settlement in British Honduras===<br />
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The Mennonites in Belize come from Russian Mennonite groups who initially emigrated from Russia and moved to Canada in early 1900s while fleeing the Russian Revolution. In the late 1940s the Mennonites moved from their homes because there was compulsory secular education in Canada which challenged the beliefs of the Mennonites, leading them to pick up and move to Mexico. Once settled in Mexico, it was made known that the government intended on fully incorporating the Mennonites into their social security system called Seguro Social, which was threatening and led to yet another migration. There were three Mennonite groups—Altkolonier (Old Colony), Kleine Gemeinde (Small Community), and Sommerfelder (Sommerfeld)—and they began immigrating to Belize because they felt that they could remain separated from society. The government in Belize was open to bringing in agricultural colonists so arrangements were made on both ends, and a group of Mennonites visited to examine the area. This group inquired about obtaining special privileges that were specific to the Mennonite faith and that would allow them to live their faith while also establishing farms and businesses in the area. What the group reported was that everything grew fast and it would be easy to make a living. After more delegations were sent, the group purchased land from Miss Olga Burns, after promising her that she could keep the plot of land where her relatives were buried. Because the land, living arrangements, and special privileges that were granted from the government in Belize looked so promising, It was believed that “The Almighty God wanted a Christian church in Belize.” In 1958 The group of Kliene Gemeinde Mennonites traveled from Mexico, crossed the Belize River, and established themselves in the middle of the jungle, soon to be known as Spanish Lookout. The new settlers at Spanish Lookout worked hard at clearing plots of land and preparing for themselves a place to farm and live. By the mid-seventies, several business began to emerge and services were offered to the people of Belize, while also providing natives with work and aid. Today, there are a great deal of businesses, a few Mennonite church buildings, schools, meeting houses and homes throughout Spanish Lookout as well as a tourist site for visitors.<br />
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====In a written agreement, the government of British Honduras granted the Mennonites several things that helped maintain their tradition:====<br />
- The right to run their own churches and schools with their own teachers and language<br />
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- An exemption from making the traditional immigration deposits<br />
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- Exemption from the military<br />
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- Freedom to enter or leave the country with their money and property<br />
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- An exemption from social security<br />
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- Etc.<br />
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====Several guidelines that the Mennonites must adhere to:====<br />
- The responsibility of paying all the costs of establishment<br />
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- Providing and farming food not only for themselves but also for the local markets<br />
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- Observe and obey the laws of the country<br />
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- Pay all regular taxes, just as a native citizen would<br />
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==Daily Life of the Kleine Gemeinde Church==<br />
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===Farming and Agriculture===<br />
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In the early days, clearing large areas for farming with a Caterpillar was expensive, so they adapted to the poor man’s way of farming, which involved cutting the jungle right at the start of the dry season and waiting for the rest of the brush to dry. A pointed stick was used to dig holes to plant corn and during the harvest, the corn was picked by hand. At first, the Mennonites asked the natives how to prepare food that was unfamiliar to them and native to Belize. Adapting to the new climate conditions was a struggle for the farmers as well as learning what type of food to grow and how to control the diseases that struck the crops. This type of frustration led several people to move back to Mexico after the first year, but those who persevered soon became familiar with the land. From the late 1950s until the present day, corn and beans have been the major crops that farmers in Spanish Lookout have grown. Corn is currently the number one item produced in volume but the farmers are also invested in chicken raising, the grain industry, and dairy farming. Technology has been used in several ways including improved cultivation, finding more suitable chemicals for growing, and improving seed varieties.<br />
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===Businesses===<br />
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Some of the businesses that are operated by the Kleine Gemeinde church in Spanish Lookout include:<br />
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- Western Dairies (http://www.westerndairies.com/)<br />
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- Koop’s Tinsmith<br />
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- Mid-West Steel<br />
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- C.B. Machine Shop<br />
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- Fabric ‘N Fashion<br />
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- Sunshine Dental<br />
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- Cano’s Auto Repair Shop<br />
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- Golden Corral Restaurant<br />
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- Friesen Hatcheries<br />
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- Hillside Welding Center<br />
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- Farmers Choice Gas<br />
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- Computer Ranch<br />
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- Bel-Car Export & Import<br />
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- Good News Bookstore<br />
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- Western Rebuilders<br />
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- Western Tractor Supply<br />
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- Loewen Furniture<br />
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- Rallican Restaurant<br />
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- Reimer’s Feed Mill<br />
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- Universal Hardware<br />
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===Conveniences===<br />
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There was a ferry that was built to cross the Belize River, which provided a more efficient way of transporting and traveling back and forth. In 1972 a road was opened to Santa Familia and Bullet Tree Falls with bridges that were paid for by the government. In 1959 the government of Belize sent a well rig to dig the first well, which was finally successful by 1977. In the early 1970s the Belize Telephone Association supplied the community of Spanish Lookout with its first telephone. Today there is a wireless tower in the area.<br />
Recently, crude-oil was discovered to be flowing from 3,500 feet beneath Spanish Lookout, which has come to be a blessing to all Belizeans, especially for the agriculture industry.<br />
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===Education===<br />
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The school board includes four members that are each elected to serve four year terms. Two of these members are appointed by the church ministry and are held responsible for maintaining a connection between the church and the school, concentrating on the spiritual aspect of education. The other two members are responsible for the curriculum that is taught. In 2002 a method was begun in which the fathers of the village elect the teachers that will serve in the schools. The finance committee is in charge of administering the revenue collection, paying the teachers, providing the school books, and keeping track of the budget.<br />
In 1975, after generations of teaching and speaking German to children in schools, English became the primary language. Because English is the first language of natives in Belize, this initiative was crucial in the establishment of relationships with people within the country. It was an opportunity for the younger generation to learn ways to communicate and relate to their native neighbors.<br />
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===Government===<br />
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When the Mennonites left Canada and moved to Mexico, they made the transition from a British Commonwealth to a Spanish Republic. In 1981 the country of Belize was given independence from Great Britain and became self-governing. Mennonites are willing to pay the government revenues, even though they pay all of their own funding, community expenses, etc.<br />
Choosing to become involved in the government is what often creates division within the church. The Kleine Gemeinde church practices the Anabaptist tradition of separation of church and state, and while involvement in the business world tends to test this value, they pay special attention to maintaining their religious identity in the workplace.<br />
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===Challenges===<br />
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Like many farming communities, there have been a number of recorded accidents and tragedies within the operations and business of Spanish Lookout. Hurricanes have struck the country of Belize, which do damage to the buildings and farmland. Homes located by the river experience the effects of floods, and there have been tragic stories of drowning taking place in the community. Because the Mennonites are heavily involved in business, they are seen as a wealthy people, leading to random acts of violence and kidnappings. Some have chosen to leave Spanish Lookout for a number of reasons including the fear of crime, a more favorable climate, and religious reasons and concerns about there being too large a concentration of Mennonites in such a small country. They often want more space and better soil for farming, so daughter communities are formed, such as the Mennonite community at Blue Creek.<br />
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==Religious Commitments and Mennonite/Anabaptist Identity==<br />
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To be a part of Spanish Lookout is like living in a “country within a country” because of the way Mennonite life and beliefs clashes with that of the natives. Maintaining the visions of their forefathers has been a challenge for the Kleine Gemeinde church, especially with rapid changes and growth in the business world. Involvement and interest in politics have divided the church and not everyone has held onto the Mennonite faith that was so present when the community was established. But just because the church was holding onto strong traditions does not mean that these traditions cannot change—the Scripture does not say to hold on to a certain tradition from one century to another. It is important to discover what changes are necessary to make, especially when becoming involved in the business world. It is clear to members of the community that the business world invites the state, but they have stood firm in their belief of creating and recognizing a separation between the church and the state. Many will fall into the trap of becoming too heavily involved in worldly issues, but others will stand their ground. This is often what creates division in the church, but though there are two different groups of believers in Spanish Lookout (with Kleine Gemeinde being the more conservative and traditional of the two and not being involved in politics), the community is so close-knit that they are able to live and work together while being a part of separate churches.<br />
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===Missions===<br />
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The church maintains their Anabaptist identify through their commitment to pacifism as well as the number of outreach projects that have emerged throughout the years. Much emphasis is put on the idea of given material things to the needy and letting various missions stations become an extension of the church. After Hurricane Hattie in 1961 struck villages and homes throughout the country, several Mennonites organized relief help to the people of Belize who had experienced devastation. When an earthquake hit Guatemala in 1976, the church sent volunteers to help rebuild homes and restore hope to the people living there. The goals of the outreach projects are to help people physically more than spiritually, but they did use opportunities to minister to the spiritual needs when possible. Other missions have included help with the Listowell Boy’s Training School, the establishment of a missionary school, a ministry to the needy deaf, setting up health clinics, prison visits, farming assistance, and Summer Bible schools. The church has also established sister churches such as the Blue Creek community, also located in Belize.<br />
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===What the Future Holds===<br />
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In terms of the way the world and the market situations typically go, it is likely that the Mennonites at Spanish Lookout will continue to gravitate more and more towards the business world, establishing and developing new forms of production, farming, and retail. Their goal in all of this is to keep the same “farm-spirited” attitude of their forefathers while also allowing new innovations to take them to new, more prosperous levels. This also includes finding a balance between the workplace and the church, and continuing to provide hospitality and outreach wherever needed. Because there are no real written standards for their faith, the Mennonites at Spanish Lookout choose to live off of “spirit rather than letter,” meaning that they are better off living in the spirit than adhering to many formal regulations. According to Henry Reimer, “There is always a tendency to give in to a more liberal life. There are always some that don’t want to ‘go more liberal,’ and this causes a split. We can expect this to happen more throughout the years.” Part of the mission at Spanish Lookout is to maintain a good relationship with the natives of Belize. This involves providing them with jobs and teaching them methods of farming. While the farmers currently are selling to local markets, they are looking into becoming involved in the world market and would like to go into bigger scale farming.<br />
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==Annotated Timeline==<br />
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1874-1880 About 18,000 Mennonites Migrated to the United States and to Canada in order to escape the Russian Revolution. One of these groups of Mennonites in Canada was the Klein Geminde (Small Community).<br />
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1948 After living in Canada in order to avoid oppression in Russia, the Mennonites moved to Mexico, despite the unfamiliar climate conditions. In this new country they were faced with freedom to continue their private schools that taught Anabaptist values and beliefs.<br />
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1958 Kleine Gemeinde Mennonites living in Mexico were threatened by the social security system their government was enforcing and sought a place to live that would allow them to remain in-tune with their Anabaptist beliefs. After recommendations were made several delegations were sent to investigate the land and the opportunities in Belize, the first group of families left their homes in Mexico and settled there in order to remain separated from the forces of the state. The Mennonites were offered a number of opportunities from the government of Belize and found ways to establish farms and businesses in the new climate.<br />
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1958 The government of Belize sent a well rig to dig the first well for the community, but they were not successful because the cable was only 70 feet long. After more unsuccessful attempts, five more wells were dug between 1977 and 1985, which was an important step in developing the community<br />
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1961 Hurricane Hattie blew down the church building, which was a major challenge for the entire community. Despite this, Mennonites also organized relief help to aid the native people of Belize who had lost their homes.<br />
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1967 Sixteen farmers and businessmen formed Western Dairies. They produced, sold, and delivered dairy products because dairy farming has always been an important part of Mennonite farming history. Most of the equipment came from the United States but was bought used and took some repair in order to be of good use. In 1977 the first addition was built for cold storage rooms, and its production and services have only been improved since then.<br />
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Early 1970s The Belize Telephone Association supplied the community with a telephone, allowing for better communication in the establishment of the businesses and outreach projects. Later the colony set up a wireless tower.<br />
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<br><br />
1972 A road was opened to Santa Familia and Bullet Tree Falls and bridges were paid for by the government.<br />
<br><br />
<br><br />
1975 After generations of teaching and speaking German to children in schools, English became the primary language. Because English is the first language of natives in Belize, this initiative was crucial in the establishment of relationships with people within the country. It was an opportunity for the younger generation to learn ways to communicate and relate to their native neighbors.<br />
<br><br />
<br><br />
1978 The first people moved from Spanish Lookout to Blue Creek in order to avoid the large concentration of Mennonites in such a small area, and to find better soil for farming.<br />
<br><br />
<br><br />
1981 Belize was given independence from Great Britain and became self-governing. Mennonites are willing to pay the government revenues, even though they pay all their own school funding, community expenses, etc.<br />
<br><br />
<br><br />
1998 Western Dairies has a distributing center in Belize City<br />
<br><br />
<br><br />
2002 Teacher training, school meetings and board meetings were held in Spanish Lookout, expanding the school curriculum<br />
<br />
<br />
<br />
==Annotated Bibliography ==<br />
<br />
*Dueck, D. F. and Loewen, John B. . "Spanish Lookout Colony, Belize." ''Global Anabaptist Mennonite Encyclopedia Online''. 1989. http://www.gameo.org/encyclopedia/contentsS6803.html (accessed 1 November 2008).<br />
<br />
::This is an online source that gives a short but comprehensive overview of the Spanish Lookout colony. It briefly describes the colony's history and then gives a few insights into the colony’s government and tax system.<br />
<br />
*“From Hardship to Success.” ''Belize Tourism Board: Belizean Journeys''. 2008. www.belizeanjourneys.com/features/spanish_lookout/newsletter.html (accessed 24 September 2008).<br />
<br />
::The article on this website “From hardship to success, celebrating the Mennonite’s 50th anniversary in Belize” (2008), describes the fiftieth anniversary festivities. The page also includes an online photo album with a hundred pictures that show the festivities in Spanish Lookout. For the fiftieth anniversary celebrations, despite its history of isolation from the rest of Belize, the community opened its doors for the public and government.<br />
<br />
*Jantzen, Carl R. “The Mennonites of Spanish Lookout.” ''Washington Times'' (June 1989): 664-673.<br />
<br />
::This is a news story about Mennonite Colony in Spanish Lookout. It describes the colony, its history and contemporary life as of 1989. The article is intended to inform the audience, in a simple manner about the group and their mission. The article covers themes like, Kleine Gemeinde migration to Spanish Lookout, adaptation to Belize, family-household, adolescent years, marriage. The article a helpful description of Mennonite life in Spanish Lookout.<br />
<br />
*G.S. Koop. (1991). ''Pioneer Year in Belize. Country Graphics &amp; Printing''<br />
<br />
*Nicholson, Samuel. "Mennonites in Belize: Mennonite contribution to the Belizean economy, 1957-present." Goshen College Term Paper (2007). Mennonite Historical Library (MHL).<br />
<br />
::This is a term paper, written by a Goshen College student. The paper explores the Spanish Lookout Mennonite colony and its contributions to Belize. The writer sites many personal interviews that were conducted in Belize. This author mainly looks at the agricultural and small industry (i.e. furniture) contributions from Spanish Lookout. Nicholson, argues that the people of Spanish Lookout have lived in a symbiotic relationship with Belizeans.<br />
<br />
*Penner, Heinrich R., Reimer, John D. and Reimer, Leonard M. ''Spanish Lookout since 1958; Progress in Action''. Spanish Lookout, Cayo, Belize, 2008.<br />
<br />
::''Spanish Lookout since 1958'' is a book compiled by the people of Spanish Lookout. The three men noted in the bibliography are the book organizers, but the book has authors ranging from the first immigrant to persons who came to Spanish Lookout as recently as 2007. This book contains a wide variety of information from personal journals and poems to detailed accounts of colony organization and government. There are also scanned copies of immigration and land acquisition records. The organizers of this book also noted several other important sources on the Spanish Lookout colony. This sources offers a rich first-person insight into the history of Spanish Lookout.<br />
<br />
*Sawatzky, H. L. ''They Sought a Country: Mennonite Colonization in Mexico''. Berkeley, CA: University of California Press, 1971.<br />
<br />
::While this source deals primarily with the Mennonite experience in Mexico it also offers historical reasons for Mennonites leaving Mexico and settling in Belize. It explores the trials and triumphs of the first generations of migrants to Belize (British Honduras). This source provides a useful broad description of the Mennonite experience in Belize.<br />
<br />
*"The School Board, Spanish Lookout." ''Our Country of Belize''. Spanish Lookout: The School Board, 1981.<br />
<br />
::This is a copy of the first textbook used for the primary schools in Spanish Lookout and offers insight into the educational system in the Mennonite Colony in Spanish Lookout.<br />
<br />
*Snider, Howard. "Agriculture in the Kleine Gemeinde Community of Spanish Lookout, Belize." ''Mennonite Life''. (March 1980): 19.<br />
<br />
::This article gives a brief description of the agricultural economy of the Spanish Lookout Colony in 1980.<br />
<br />
*''Spanish Lookout'' http://www.spanishlookout.bz (accessed 24 September 2008.<br />
<br />
::This is the home page and website for the Spanish Lookout community. This website includes information about everything from job listings to the communities local churches. Also included is a section called history that relates personal accounts from the Russian Revolution to the story of George Price, the Belizean leader who helped Mennonites move from Mexico to Belize.<br />
<br />
*"Spanish Lookout: A Modern Mennonite Community." ''MyBelizeAdventure.com''. http://www.mybelizeadventure.com/destinations/cayo/spanishlook/ (accessed 29 July 2009).<br />
<br />
::This website supplies travel information about Belize. The article about Spanish Lookout, Belize describes, generally, the Mennonite community, including its location in Belize and its economic activity.<br />
<br />
Driedger, Leo. "From Mexico to British Honduras." Mennonite Life 1958: 162-66. Print.<br />
This article published in Mennonite Life was written in anticipation of the Mennonites moving from Mexico to their new home in Belize. While also including maps and photos, it gives an overview of the reasons for settlement and conditions of the land in which the Mennonites established their farms and community.<br />
<br><br />
<br><br />
Dueck, D. F. and John B. Loewen. "Spanish Lookout Colony, Belize." Global Anabaptist Mennonite Encyclopedia Online. 1989. Web. 10 April 2011. http://www.gameo.org/encyclopedia/contents/S6803.html.<br />
This Global Mennonite Encyclopedia Online article covers a few of the basic areas of life within Spanish Lookout. Focusing primarily on government involvement, it describes the responsibilities of the Mennonites to the state and what types of privileges they have.<br />
<br><br />
<br><br />
Koop, Gerhard S. Pioneer Year in Belize. Belize City: Country Graphics & Printing, 1991. Print.<br />
This book is written by a Mennonite man who moved to Belize and gives an account of Mennonite life in Belize. Spanish Lookout is one of his focuses throughout the book as he addresses the settlement agriculture, and life.<br />
<br><br />
<br><br />
Reimer, Henry. Telephone interview.<br />
Henry Reimer is one of the ministers at the Klein Gemeinde church who I spoke with over the phone. He knows a great deal about the history and missions of the group and was able to give me a good idea of what the future holds. He also works in the steel business so he is involved in both the religious and business aspect of the community.<br />
<br><br />
<br><br />
Reimer, John K. "Spanish Lookout Colony in Retrospect." 129-33. Print.<br />
This was an article published by a member of the community that includes statistics and facts about establishment and farming in Spanish Lookout. He covers areas such as the construction of roads and bridges, farming techniques, and the installation of telephone lines. This source gives a good idea of some of the advancements made over the years.<br />
<br><br />
<br><br />
Sawatzky, Harry L. They Sought a Country: Mennonite Colonization in Mexico. Berkeley: University of California, 1971. Print.<br />
While the book mostly contains information about the Mennonite settlements in Mexico, there is an Appendix dedicated to Mennonite Colonization in British Honduras. There is information about events leading to the migration, the agreement with British Honduras (a list of the things the government was willing to grant to the Mennonites and what they required in return), details on the purchase of land, migration, settlement, the character of the colonies, trends and techniques, education, and how the Mennonites relate to the native population.<br />
<br><br />
<br><br />
Spanish Lookout Since 1958: Progress in Action. Benque Viejo: BBC Printing, 2008. Print.<br />
This book was published in honor of the anniversary celebration of the Spanish Lookout group. There were many authors who contributed articles and stories about many aspects of life and events within the colony. Included in the book are early documents of letters written by land owners about proposals and settlements, pages of pictures of daily life, farming, church, and the people, stories of pioneering, goals in terms of missions, organization, health care, education, etc.<br />
<br><br />
<br><br />
Western Dairies. Web. 10 Apr. 2011. <http://www.westerndairies.com/>.<br />
This is the actual website for Western Dairies in Spanish Lookout. It gives a history of the establishment of the business, which is currently the most well-known establishment in Spanish Lookout. It has provided native people with jobs and connects the Mennonite community with the rest of the country.<br />
<br />
<br />
== Citations ==<br />
<br />
<references /><br />
<br />
[[Category:Russian Mennonite Groups]]<br />
[[Category:Belize]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Kleine_Gemeinde_zu_Spanish_Lookout,_Belize&diff=6853Kleine Gemeinde zu Spanish Lookout, Belize2011-04-19T01:29:17Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{stub}}<br />
{{Infobox<br />
|Box title = Spanish Lookout<br />
|image = Image:Belize-map.gif<br />
|imagewidth = 300<br />
|caption = Belize: World Factbook, 2009<ref>"Belize," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/BH.html (accessed 24 June 2009).</ref><br />
|Row 1 title = Area in acres<br />
|Row 1 info = 18,000<br />
|Row 2 title = Number of members<br />
|Row 2 info = 710 (1966)<br />
|Row 3 title = Languages<br />
|Row 3 info = German, English<br />
|Row 4 title = Kleine Gemeinde Membership<br />
|Row 5 title = Congregations<br />
|Row 5 info = 4<ref name="MWC"> </ref><br />
|Row 5 title = Kleine Gemeinde Presiding Officer<br />
|Row 5 info = Milton Penner<br />
}}<br />
<br />
The '''Kleine Gemeinde''' came to Belize in 1958. They left the Quellen Colony, Chihauhua, Mexico looking for land. In Belize's Cayo District, located on the north side of the Belize River, they settled 18,500 acres in the jungle that became the Spanish Lookout Colony.<ref name="spanish"> In addition, oil was recently discovered in Spanish Lookout.&amp;amp;amp;lt;ref&amp;amp;amp;gt;Romero.</ref> The total area of land is 8,866 square miles: 68 miles wide and 174 miles long. Spanish Lookout is located 65 miles from Belize City.<br />
<br />
<ref>D. F. Dueck and John B. Loewen, "Spanish Lookout Colony, Belize," ''Global Mennonite Encyclopedia Online''. http://www.gameo.org/encyclopedia/contents/S6803.html/ (accessed 29 July 2009).</ref> <ref name="spanish">"Spanish Lookout," ''MyBelizeAdventure.com'', http://www.mybelizeadventure.com/destinations/cayo/spanishlook/ (accessed 29 July 2009).</ref> <ref name="spanish" /><br />
<br />
<br />
Today (2011), Spanish Lookout is Belize's most modern Mennonite Community.<ref>"Churches," ''Spanish Lookout'', http://www.spanishlookout.bz/churches/church.htm (accessed 29 July 2009).</ref> The Mennonites in Spanish Lookout are major producers of dairy, poultry, vegetables and cattle.{{StoriesBlock<br />
|PageName=Kleine Gemeinde<br />
}} Furniture manufacturing, house construction, and automotive industry are also important parts of the Spanish Lookout economy.<ref>Carl R. Jantzen, “The Mennonites of Spanish Lookout,” ''Washington Times'', (June 1989): 665.</ref><br />
<br />
While [[Kleine Gemeinde]] settled the Spanish Lookout Colony, today (2011) the colony is made up of both Kleine Geiemende and [[Evangelical Mennonite Mission Conference, Belize|Evangelical Mennonite Mission Church (EMMC)]] communities.<references /><br />
<br />
<br> Similar in background to the Old Colony Mennonites, the Kleine Gemeinde (“small church”) also left Mexico and settled in Belize in 1958. There they founded a colony (a block of hundreds of adjacent acres of land) known as Spanish Lookout. (Of Dutch-Russian background, the Kleine Gemeinde had settled in Canada in the 1870s and then immigrated to Mexico in 1948.) Members speak Low German and wear traditional clothing but use modern technology and have an evangelical religious view that has attracted some Old Colony Mennonite converts. The group has five congregations (about 800 members) in two colonies: Blue Creek (formerly a colony of the Old Colony Mennonites) and Spanish Lookout. This group has related congregations in Canada, Mexico, and the United States.<ref>Donald B. Kraybill, Concise Encyclopedia of Amish, Brethren, Hutterites, and Mennonites (Baltimore: The Johns Hopkins University Press, 2010), 228.</ref><br />
<br />
<br><br />
<br />
<br><br />
<br />
<br />
== Foundation of Spanish Lookout & the Formation of the Kleine Gemeinde church in Spanish Lookout ==<br />
<br />
===Purchase of Land and Settlement in British Honduras===<br />
<br />
The Mennonites in Belize come from Russian Mennonite groups who initially emigrated from Russia and moved to Canada in early 1900s while fleeing the Russian Revolution. In the late 1940s the Mennonites moved from their homes because there was compulsory secular education in Canada which challenged the beliefs of the Mennonites, leading them to pick up and move to Mexico. Once settled in Mexico, it was made known that the government intended on fully incorporating the Mennonites into their social security system called Seguro Social, which was threatening and led to yet another migration. There were three Mennonite groups—Altkolonier (Old Colony), Kleine Gemeinde (Small Community), and Sommerfelder (Sommerfeld)—and they began immigrating to Belize because they felt that they could remain separated from society. The government in Belize was open to bringing in agricultural colonists so arrangements were made on both ends, and a group of Mennonites visited to examine the area. This group inquired about obtaining special privileges that were specific to the Mennonite faith and that would allow them to live their faith while also establishing farms and businesses in the area. What the group reported was that everything grew fast and it would be easy to make a living. After more delegations were sent, the group purchased land from Miss Olga Burns, after promising her that she could keep the plot of land where her relatives were buried. Because the land, living arrangements, and special privileges that were granted from the government in Belize looked so promising, It was believed that “The Almighty God wanted a Christian church in Belize.” In 1958 The group of Kliene Gemeinde Mennonites traveled from Mexico, crossed the Belize River, and established themselves in the middle of the jungle, soon to be known as Spanish Lookout. The new settlers at Spanish Lookout worked hard at clearing plots of land and preparing for themselves a place to farm and live. By the mid-seventies, several business began to emerge and services were offered to the people of Belize, while also providing natives with work and aid. Today, there are a great deal of businesses, a few Mennonite church buildings, schools, meeting houses and homes throughout Spanish Lookout as well as a tourist site for visitors.<br />
<br />
====In a written agreement, the government of British Honduras granted the Mennonites several things that helped maintain their tradition:====<br />
- The right to run their own churches and schools with their own teachers and language<br />
<br><br />
- An exemption from making the traditional immigration deposits<br />
<br><br />
- Exemption from the military<br />
<br><br />
- Freedom to enter or leave the country with their money and property<br />
<br><br />
- An exemption from social security<br />
<br><br />
- Etc.<br />
<br />
====Several guidelines that the Mennonites must adhere to:====<br />
- The responsibility of paying all the costs of establishment<br />
<br><br />
- Providing and farming food not only for themselves but also for the local markets<br />
<br><br />
- Observe and obey the laws of the country<br />
<br><br />
- Pay all regular taxes, just as a native citizen would<br />
<br />
<br />
==Daily Life of the Kleine Gemeinde Church==<br />
<br />
===Farming and Agriculture===<br />
<br />
In the early days, clearing large areas for farming with a Caterpillar was expensive, so they adapted to the poor man’s way of farming, which involved cutting the jungle right at the start of the dry season and waiting for the rest of the brush to dry. A pointed stick was used to dig holes to plant corn and during the harvest, the corn was picked by hand. At first, the Mennonites asked the natives how to prepare food that was unfamiliar to them and native to Belize. Adapting to the new climate conditions was a struggle for the farmers as well as learning what type of food to grow and how to control the diseases that struck the crops. This type of frustration led several people to move back to Mexico after the first year, but those who persevered soon became familiar with the land. From the late 1950s until the present day, corn and beans have been the major crops that farmers in Spanish Lookout have grown. Corn is currently the number one item produced in volume but the farmers are also invested in chicken raising, the grain industry, and dairy farming. Technology has been used in several ways including improved cultivation, finding more suitable chemicals for growing, and improving seed varieties.<br />
<br />
===Businesses===<br />
<br />
Some of the businesses that are operated by the Kleine Gemeinde church in Spanish Lookout include:<br />
<br />
- Western Dairies (http://www.westerndairies.com/)<br />
<br><br />
- Koop’s Tinsmith<br />
<br><br />
- Mid-West Steel<br />
<br><br />
- C.B. Machine Shop<br />
<br><br />
- Fabric ‘N Fashion<br />
<br><br />
- Sunshine Dental<br />
<br><br />
- Cano’s Auto Repair Shop<br />
<br><br />
- Golden Corral Restaurant<br />
<br><br />
- Friesen Hatcheries<br />
<br><br />
- Hillside Welding Center<br />
<br><br />
- Farmers Choice Gas<br />
<br><br />
- Computer Ranch<br />
<br><br />
- Bel-Car Export & Import<br />
<br><br />
- Good News Bookstore<br />
<br><br />
- Western Rebuilders<br />
<br><br />
- Western Tractor Supply<br />
<br><br />
- Loewen Furniture<br />
<br><br />
- Rallican Restaurant<br />
<br><br />
- Reimer’s Feed Mill<br />
<br><br />
- Universal Hardware<br />
<br />
<br />
<br />
===Conveniences===<br />
<br />
There was a ferry that was built to cross the Belize River, which provided a more efficient way of transporting and traveling back and forth. In 1972 a road was opened to Santa Familia and Bullet Tree Falls with bridges that were paid for by the government. In 1959 the government of Belize sent a well rig to dig the first well, which was finally successful by 1977. In the early 1970s the Belize Telephone Association supplied the community of Spanish Lookout with its first telephone. Today there is a wireless tower in the area.<br />
Recently, crude-oil was discovered to be flowing from 3,500 feet beneath Spanish Lookout, which has come to be a blessing to all Belizeans, especially for the agriculture industry.<br />
<br />
<br />
===Education===<br />
<br />
The school board includes four members that are each elected to serve four year terms. Two of these members are appointed by the church ministry and are held responsible for maintaining a connection between the church and the school, concentrating on the spiritual aspect of education. The other two members are responsible for the curriculum that is taught. In 2002 a method was begun in which the fathers of the village elect the teachers that will serve in the schools. The finance committee is in charge of administering the revenue collection, paying the teachers, providing the school books, and keeping track of the budget.<br />
In 1975, after generations of teaching and speaking German to children in schools, English became the primary language. Because English is the first language of natives in Belize, this initiative was crucial in the establishment of relationships with people within the country. It was an opportunity for the younger generation to learn ways to communicate and relate to their native neighbors.<br />
<br />
===Government===<br />
<br />
When the Mennonites left Canada and moved to Mexico, they made the transition from a British Commonwealth to a Spanish Republic. In 1981 the country of Belize was given independence from Great Britain and became self-governing. Mennonites are willing to pay the government revenues, even though they pay all of their own funding, community expenses, etc.<br />
Choosing to become involved in the government is what often creates division within the church. The Kleine Gemeinde church practices the Anabaptist tradition of separation of church and state, and while involvement in the business world tends to test this value, they pay special attention to maintaining their religious identity in the workplace.<br />
<br />
===Challenges===<br />
<br />
Like many farming communities, there have been a number of recorded accidents and tragedies within the operations and business of Spanish Lookout. Hurricanes have struck the country of Belize, which do damage to the buildings and farmland. Homes located by the river experience the effects of floods, and there have been tragic stories of drowning taking place in the community. Because the Mennonites are heavily involved in business, they are seen as a wealthy people, leading to random acts of violence and kidnappings. Some have chosen to leave Spanish Lookout for a number of reasons including the fear of crime, a more favorable climate, and religious reasons and concerns about there being too large a concentration of Mennonites in such a small country. They often want more space and better soil for farming, so daughter communities are formed, such as the Mennonite community at Blue Creek.<br />
<br />
<br />
==Religious Commitments and Mennonite/Anabaptist Identity==<br />
<br />
To be a part of Spanish Lookout is like living in a “country within a country” because of the way Mennonite life and beliefs clashes with that of the natives. Maintaining the visions of their forefathers has been a challenge for the Kleine Gemeinde church, especially with rapid changes and growth in the business world. Involvement and interest in politics have divided the church and not everyone has held onto the Mennonite faith that was so present when the community was established. But just because the church was holding onto strong traditions does not mean that these traditions cannot change—the Scripture does not say to hold on to a certain tradition from one century to another. It is important to discover what changes are necessarily to make, especially when becoming involved in the business world. It is clear to members of the community that the business world invites the state, but they have stood firm in their belief of creating and recognizing a separation between the church and the state. Many will fall into the trap of becoming too heavily involved in worldly issues, but others will stand their ground. This is often what creates division in the church, but though there are two different groups of believers in Spanish Lookout (with Kleine Gemeinde being the more conservative and traditional of the two and not being involved in politics), the community is so close-knit that they are able to live and work together while being a part of separate churches.<br />
<br />
===Missions===<br />
<br />
The church maintains their Anabaptist identify through their commitment to pacifism as well as the number of outreach projects that have emerged throughout the years. Much emphasis is put on the idea of given material things to the needy and letting various missions stations become an extension of the church. After Hurricane Hattie in 1961 struck villages and homes throughout the country, several Mennonites organized relief help to the people of Belize who had experienced devastation. When an earthquake hit Guatemala in 1976, the church sent volunteers to help rebuild homes and restore hope to the people living there. The goals of the outreach projects are to help people physically more than spiritually, but they did use opportunities to minister to the spiritual needs when possible. Other missions have included help with the Listowell Boy’s Training School, the establishment of a missionary school, a ministry to the needy deaf, setting up health clinics, prison visits, farming assistance, and Summer Bible schools. The church has also established sister churches such as the Blue Creek community, also located in Belize.<br />
<br />
<br />
===What the Future Holds===<br />
<br />
In terms of the way the world and the market situations typically go, it is likely that the Mennonites at Spanish Lookout will continue to gravitate more and more towards the business world, establishing and developing new forms of production, farming, and retail. Their goal in all of this is to keep the same “farm-spirited” attitude of their forefathers while also allowing new innovations to take them to new, more prosperous levels. This also includes finding a balance between the workplace and the church, and continuing to provide hospitality and outreach wherever needed. Because there are no real written standards for their faith, the Mennonites at Spanish Lookout choose to live off of “spirit rather than letter,” meaning that they are better off living in the spirit than adhering to many formal regulations. According to Henry Reimer, “There is always a tendency to give in to a more liberal life. There are always some that don’t want to ‘go more liberal,’ and this causes a split. We can expect this to happen more throughout the years.” Part of the mission at Spanish Lookout is to maintain a good relationship with the natives of Belize. This involves providing them with jobs and teaching them methods of farming. While the farmers currently are selling to local markets, they are looking into becoming involved in the world market and would like to go into bigger scale farming.<br />
<br />
==Annotated Timeline==<br />
<br />
1874-1880 About 18,000 Mennonites Migrated to the United States and to Canada in order to escape the Russian Revolution. One of these groups of Mennonites in Canada was the Klein Geminde (Small Community).<br />
<br><br />
<br><br />
1948 After living in Canada in order to avoid oppression in Russia, the Mennonites moved to Mexico, despite the unfamiliar climate conditions. In this new country they were faced with freedom to continue their private schools that taught Anabaptist values and beliefs.<br />
<br><br />
<br><br />
1958 Kleine Gemeinde Mennonites living in Mexico were threatened by the social security system their government was enforcing and sought a place to live that would allow them to remain in-tune with their Anabaptist beliefs. After recommendations were made several delegations were sent to investigate the land and the opportunities in Belize, the first group of families left their homes in Mexico and settled there in order to remain separated from the forces of the state. The Mennonites were offered a number of opportunities from the government of Belize and found ways to establish farms and businesses in the new climate.<br />
<br><br />
<br><br />
1958 The government of Belize sent a well rig to dig the first well for the community, but they were not successful because the cable was only 70 feet long. After more unsuccessful attempts, five more wells were dug between 1977 and 1985, which was an important step in developing the community<br />
<br><br />
<br><br />
1961 Hurricane Hattie blew down the church building, which was a major challenge for the entire community. Despite this, Mennonites also organized relief help to aid the native people of Belize who had lost their homes.<br />
<br><br />
<br><br />
1967 Sixteen farmers and businessmen formed Western Dairies. They produced, sold, and delivered dairy products because dairy farming has always been an important part of Mennonite farming history. Most of the equipment came from the United States but was bought used and took some repair in order to be of good use. In 1977 the first addition was built for cold storage rooms, and its production and services have only been improved since then.<br />
<br><br />
<br><br />
Early 1970s The Belize Telephone Association supplied the community with a telephone, allowing for better communication in the establishment of the businesses and outreach projects. Later the colony set up a wireless tower.<br />
<br><br />
<br><br />
1972 A road was opened to Santa Familia and Bullet Tree Falls and bridges were paid for by the government.<br />
<br><br />
<br><br />
1975 After generations of teaching and speaking German to children in schools, English became the primary language. Because English is the first language of natives in Belize, this initiative was crucial in the establishment of relationships with people within the country. It was an opportunity for the younger generation to learn ways to communicate and relate to their native neighbors.<br />
<br><br />
<br><br />
1978 The first people moved from Spanish Lookout to Blue Creek in order to avoid the large concentration of Mennonites in such a small area, and to find better soil for farming.<br />
<br><br />
<br><br />
1981 Belize was given independence from Great Britain and became self-governing. Mennonites are willing to pay the government revenues, even though they pay all their own school funding, community expenses, etc.<br />
<br><br />
<br><br />
1998 Western Dairies has a distributing center in Belize City<br />
<br><br />
<br><br />
2002 Teacher training, school meetings and board meetings were held in Spanish Lookout, expanding the school curriculum<br />
<br />
<br />
<br />
==Annotated Bibliography ==<br />
<br />
*Dueck, D. F. and Loewen, John B. . "Spanish Lookout Colony, Belize." ''Global Anabaptist Mennonite Encyclopedia Online''. 1989. http://www.gameo.org/encyclopedia/contentsS6803.html (accessed 1 November 2008).<br />
<br />
::This is an online source that gives a short but comprehensive overview of the Spanish Lookout colony. It briefly describes the colony's history and then gives a few insights into the colony’s government and tax system.<br />
<br />
*“From Hardship to Success.” ''Belize Tourism Board: Belizean Journeys''. 2008. www.belizeanjourneys.com/features/spanish_lookout/newsletter.html (accessed 24 September 2008).<br />
<br />
::The article on this website “From hardship to success, celebrating the Mennonite’s 50th anniversary in Belize” (2008), describes the fiftieth anniversary festivities. The page also includes an online photo album with a hundred pictures that show the festivities in Spanish Lookout. For the fiftieth anniversary celebrations, despite its history of isolation from the rest of Belize, the community opened its doors for the public and government.<br />
<br />
*Jantzen, Carl R. “The Mennonites of Spanish Lookout.” ''Washington Times'' (June 1989): 664-673.<br />
<br />
::This is a news story about Mennonite Colony in Spanish Lookout. It describes the colony, its history and contemporary life as of 1989. The article is intended to inform the audience, in a simple manner about the group and their mission. The article covers themes like, Kleine Gemeinde migration to Spanish Lookout, adaptation to Belize, family-household, adolescent years, marriage. The article a helpful description of Mennonite life in Spanish Lookout.<br />
<br />
*G.S. Koop. (1991). ''Pioneer Year in Belize. Country Graphics &amp; Printing''<br />
<br />
*Nicholson, Samuel. "Mennonites in Belize: Mennonite contribution to the Belizean economy, 1957-present." Goshen College Term Paper (2007). Mennonite Historical Library (MHL).<br />
<br />
::This is a term paper, written by a Goshen College student. The paper explores the Spanish Lookout Mennonite colony and its contributions to Belize. The writer sites many personal interviews that were conducted in Belize. This author mainly looks at the agricultural and small industry (i.e. furniture) contributions from Spanish Lookout. Nicholson, argues that the people of Spanish Lookout have lived in a symbiotic relationship with Belizeans.<br />
<br />
*Penner, Heinrich R., Reimer, John D. and Reimer, Leonard M. ''Spanish Lookout since 1958; Progress in Action''. Spanish Lookout, Cayo, Belize, 2008.<br />
<br />
::''Spanish Lookout since 1958'' is a book compiled by the people of Spanish Lookout. The three men noted in the bibliography are the book organizers, but the book has authors ranging from the first immigrant to persons who came to Spanish Lookout as recently as 2007. This book contains a wide variety of information from personal journals and poems to detailed accounts of colony organization and government. There are also scanned copies of immigration and land acquisition records. The organizers of this book also noted several other important sources on the Spanish Lookout colony. This sources offers a rich first-person insight into the history of Spanish Lookout.<br />
<br />
*Sawatzky, H. L. ''They Sought a Country: Mennonite Colonization in Mexico''. Berkeley, CA: University of California Press, 1971.<br />
<br />
::While this source deals primarily with the Mennonite experience in Mexico it also offers historical reasons for Mennonites leaving Mexico and settling in Belize. It explores the trials and triumphs of the first generations of migrants to Belize (British Honduras). This source provides a useful broad description of the Mennonite experience in Belize.<br />
<br />
*"The School Board, Spanish Lookout." ''Our Country of Belize''. Spanish Lookout: The School Board, 1981.<br />
<br />
::This is a copy of the first textbook used for the primary schools in Spanish Lookout and offers insight into the educational system in the Mennonite Colony in Spanish Lookout.<br />
<br />
*Snider, Howard. "Agriculture in the Kleine Gemeinde Community of Spanish Lookout, Belize." ''Mennonite Life''. (March 1980): 19.<br />
<br />
::This article gives a brief description of the agricultural economy of the Spanish Lookout Colony in 1980.<br />
<br />
*''Spanish Lookout'' http://www.spanishlookout.bz (accessed 24 September 2008.<br />
<br />
::This is the home page and website for the Spanish Lookout community. This website includes information about everything from job listings to the communities local churches. Also included is a section called history that relates personal accounts from the Russian Revolution to the story of George Price, the Belizean leader who helped Mennonites move from Mexico to Belize.<br />
<br />
*"Spanish Lookout: A Modern Mennonite Community." ''MyBelizeAdventure.com''. http://www.mybelizeadventure.com/destinations/cayo/spanishlook/ (accessed 29 July 2009).<br />
<br />
::This website supplies travel information about Belize. The article about Spanish Lookout, Belize describes, generally, the Mennonite community, including its location in Belize and its economic activity.<br />
<br />
Driedger, Leo. "From Mexico to British Honduras." Mennonite Life 1958: 162-66. Print.<br />
This article published in Mennonite Life was written in anticipation of the Mennonites moving from Mexico to their new home in Belize. While also including maps and photos, it gives an overview of the reasons for settlement and conditions of the land in which the Mennonites established their farms and community.<br />
<br><br />
<br><br />
Dueck, D. F. and John B. Loewen. "Spanish Lookout Colony, Belize." Global Anabaptist Mennonite Encyclopedia Online. 1989. Web. 10 April 2011. http://www.gameo.org/encyclopedia/contents/S6803.html.<br />
This Global Mennonite Encyclopedia Online article covers a few of the basic areas of life within Spanish Lookout. Focusing primarily on government involvement, it describes the responsibilities of the Mennonites to the state and what types of privileges they have.<br />
<br><br />
<br><br />
Koop, Gerhard S. Pioneer Year in Belize. Belize City: Country Graphics & Printing, 1991. Print.<br />
This book is written by a Mennonite man who moved to Belize and gives an account of Mennonite life in Belize. Spanish Lookout is one of his focuses throughout the book as he addresses the settlement agriculture, and life.<br />
<br><br />
<br><br />
Reimer, Henry. Telephone interview.<br />
Henry Reimer is one of the ministers at the Klein Gemeinde church who I spoke with over the phone. He knows a great deal about the history and missions of the group and was able to give me a good idea of what the future holds. He also works in the steel business so he is involved in both the religious and business aspect of the community.<br />
<br><br />
<br><br />
Reimer, John K. "Spanish Lookout Colony in Retrospect." 129-33. Print.<br />
This was an article published by a member of the community that includes statistics and facts about establishment and farming in Spanish Lookout. He covers areas such as the construction of roads and bridges, farming techniques, and the installation of telephone lines. This source gives a good idea of some of the advancements made over the years.<br />
<br><br />
<br><br />
Sawatzky, Harry L. They Sought a Country: Mennonite Colonization in Mexico. Berkeley: University of California, 1971. Print.<br />
While the book mostly contains information about the Mennonite settlements in Mexico, there is an Appendix dedicated to Mennonite Colonization in British Honduras. There is information about events leading to the migration, the agreement with British Honduras (a list of the things the government was willing to grant to the Mennonites and what they required in return), details on the purchase of land, migration, settlement, the character of the colonies, trends and techniques, education, and how the Mennonites relate to the native population.<br />
<br><br />
<br><br />
Spanish Lookout Since 1958: Progress in Action. Benque Viejo: BBC Printing, 2008. Print.<br />
This book was published in honor of the anniversary celebration of the Spanish Lookout group. There were many authors who contributed articles and stories about many aspects of life and events within the colony. Included in the book are early documents of letters written by land owners about proposals and settlements, pages of pictures of daily life, farming, church, and the people, stories of pioneering, goals in terms of missions, organization, health care, education, etc.<br />
<br><br />
<br><br />
Western Dairies. Web. 10 Apr. 2011. <http://www.westerndairies.com/>.<br />
This is the actual website for Western Dairies in Spanish Lookout. It gives a history of the establishment of the business, which is currently the most well-known establishment in Spanish Lookout. It has provided native people with jobs and connects the Mennonite community with the rest of the country.<br />
<br />
<br />
== Citations ==<br />
<br />
<references /><br />
<br />
[[Category:Russian Mennonite Groups]]<br />
[[Category:Belize]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6823Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-19T00:11:30Z<p>199.8.232.9: </p>
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{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|The 13th Mennonite World Conference general assembly was held in Calcutta, India. Many members of Bharatiya Khristiya Mandali were in attendance. This was an eye opening moment for the BIC church in India since many of them had been previously unaware of such gatherings. Beyond revealing the broader Anabaptist community, it was also a moment to strengthen their faith as Anabaptist Christians.<ref name="devadason" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /> Recently, MCC India worked with BIC Orissa in an ecumenical peace-building effort called Peace and Harmony Project in response to the 2008 anti-Christian violence that took in Orissa.<ref name="musser"> Musser, Marian. "Mennonite Central Committee (Binational report)." Brethren in Christ Church of North America General Conference, 2010. http://bic-church.org/gc2010/gc2010-agenda.pdf (accessed 18 April, 2011).</ref><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations with Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /> Recently, MCC India has partnered with the BIC Church in both Bihar and Orissa in forming peace programs and HIV/AIDS training sessions.<ref name="musser" /><br />
<br />
==Future of Bharatiya Khristiya Mandali==<br />
In the next several years, Bharatiya Khristiya Mandali will be striving towards self-sustainability. Currently the church has set a goal of 2014. The church is devoted to church planting and evangelism and the BIC continues to grow. Over the next several years the BIC community will likely continue this trend and have to expand upon their current number of pastors and missionaries to meet the needs of the expanding church.<ref name="exploreindia" /><br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Rev. Samuel Hembrom''' is the General Secretary for the Brethren in Christ Church in Bihar and also the most senior church leader in the region.<ref name="sider1" /><ref name="bicwm" /><br />
<br />
*'''Sujit Kuman Khuntia''' is the Chairman of the Brethren in Christ Church in Orissa.<ref name="bicwm" /><br />
<br />
*'''Rev. Dan Deyhle''' is the Director of the West India Brethren in Christ Conference.<ref name="bicwm" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6822Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-19T00:06:33Z<p>199.8.232.9: /* Ties and associations with Anabaptist-Mennonite groups */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|The 13th Mennonite World Conference general assembly was held in Calcutta, India. Many members of Bharatiya Khristiya Mandali were in attendance. This was an eye opening moment for the BIC church in India since many of them had been previously unaware of such gatherings. Beyond revealing the broader Anabaptist community, it was also a moment to strengthen their faith as Anabaptist Christians.<ref name="devadason" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations with Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /> Recently, MCC India has partnered with both the BIC Church in BIhar and Orissa in forming peace programs and HIV/AIDS training.<ref name="musser"> Musser, Marian. "Mennonite Central Committee (Binational report)." Brethren in Christ Church of North America General Conference, 2010. http://bic-church.org/gc2010/gc2010-agenda.pdf (accessed 18 April, 2011).</ref><br />
<br />
==Future of Bharatiya Khristiya Mandali==<br />
In the next several years, Bharatiya Khristiya Mandali will be striving towards self-sustainability. Currently the church has set a goal of 2014. The church is devoted to church planting and evangelism and the BIC continues to grow. Over the next several years the BIC community will likely continue this trend and have to expand upon their current number of pastors and missionaries to meet the needs of the expanding church.<ref name="exploreindia" /><br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Rev. Samuel Hembrom''' is the General Secretary for the Brethren in Christ Church in Bihar and also the most senior church leader in the region.<ref name="sider1" /><ref name="bicwm" /><br />
<br />
*'''Sujit Kuman Khuntia''' is the Chairman of the Brethren in Christ Church in Orissa.<ref name="bicwm" /><br />
<br />
*'''Rev. Dan Deyhle''' is the Director of the West India Brethren in Christ Conference.<ref name="bicwm" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6809Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T23:45:57Z<p>199.8.232.9: /* Timeline */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|The 13th Mennonite World Conference general assembly was held in Calcutta, India. Many members of Bharatiya Khristiya Mandali were in attendance. This was an eye opening moment for the BIC church in India since many of them had been previously unaware of such gatherings. Beyond revealing the broader Anabaptist community, it was also a moment to strengthen their faith as Anabaptist Christians.<ref name="devadason" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations with Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /><br />
<br />
==Future of Bharatiya Khristiya Mandali==<br />
In the next several years, Bharatiya Khristiya Mandali will be striving towards self-sustainability. Currently the church has set a goal of 2014. The church is devoted to church planting and evangelism and the BIC continues to grow. Over the next several years the BIC community will likely continue this trend and have to expand upon their current number of pastors and missionaries to meet the needs of the expanding church.<ref name="exploreindia" /><br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Rev. Samuel Hembrom''' is the General Secretary for the Brethren in Christ Church in Bihar and also the most senior church leader in the region.<ref name="sider1" /><ref name="bicwm" /><br />
<br />
*'''Sujit Kuman Khuntia''' is the Chairman of the Brethren in Christ Church in Orissa.<ref name="bicwm" /><br />
<br />
*'''Rev. Dan Deyhle''' is the Director of the West India Brethren in Christ Conference.<ref name="bicwm" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6808Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T23:44:50Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1997'''<br />
|The 13th Mennonite World Conference general assembly was held in Calcutta, India. Many members of Bharatiya Khristiya Mandali were in attendance. This was an eye opening moment for the BIC church in India since many of them had been previously unaware of such gatherings. It was also a moment to strengthen their faith as Anabaptist Christians.<ref name="devadason" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations with Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /><br />
<br />
==Future of Bharatiya Khristiya Mandali==<br />
In the next several years, Bharatiya Khristiya Mandali will be striving towards self-sustainability. Currently the church has set a goal of 2014. The church is devoted to church planting and evangelism and the BIC continues to grow. Over the next several years the BIC community will likely continue this trend and have to expand upon their current number of pastors and missionaries to meet the needs of the expanding church.<ref name="exploreindia" /><br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Rev. Samuel Hembrom''' is the General Secretary for the Brethren in Christ Church in Bihar and also the most senior church leader in the region.<ref name="sider1" /><ref name="bicwm" /><br />
<br />
*'''Sujit Kuman Khuntia''' is the Chairman of the Brethren in Christ Church in Orissa.<ref name="bicwm" /><br />
<br />
*'''Rev. Dan Deyhle''' is the Director of the West India Brethren in Christ Conference.<ref name="bicwm" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6794Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T23:31:23Z<p>199.8.232.9: </p>
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{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations with Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /><br />
<br />
==Future of Bharatiya Khristiya Mandali==<br />
In the next several years, Bharatiya Khristiya Mandali will be striving towards self-sustainability. Currently the church has set a goal of 2014. The church is devoted to church planting and evangelism and the BIC continues to grow. Over the next several years the BIC community will likely continue this trend and have to expand upon their current number of pastors and missionaries to meet the needs of the expanding church.<ref name="exploreindia" /><br />
<br />
==Key Individuals in the BIC Church in India==<br />
*'''Rev. Samuel Hembrom''' is the General Secretary for the Brethren in Christ Church in Bihar and also the most senior church leader in the region.<ref name="sider1" /><ref name="bicwm" /><br />
<br />
*'''Sujit Kuman Khuntia''' is the Chairman of the Brethren in Christ Church in Orissa.<ref name="bicwm" /><br />
<br />
*'''Rev. Dan Deyhle''' is the Director of the West India Brethren in Christ Conference.<ref name="bicwm" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6770Australia2011-04-18T22:53:42Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== Timeline ==<br />
<br />
1950-1970 Dutch Anabaptists immigrate to Australia<br>1954 Bruderhof begin expanding, a small group moved to Australia<br>1964 Froppe and Alice Brouwer are baptized and return to Australia with the intent of beginning an Anabaptist congregation. <br>1977 Ian and Ann Duckham went to Australia to serve the Mennonite church<br>1979 The 1st Mennonite church of Hope was founded<br>1970s Mark and Mary Hurst have been working with MMN in Australia <br>2006 The Rocky Cape Hutterite community began to form. <br>2009 Irene’s place was founded. <br>2011 The community at 1643 is in the process of being built <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) [http://www.mennonitemission.net/Pages/Home.aspx www.mennonitemission.net/Pages/Home.aspx]&nbsp;team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;The Hursts also put out a publication called "On the Road" to help people remain connected to the work that is occurring in Australia. [http://www.anabaptist.asn.au/index.php?type=page&ID=3124 www.anabaptist.asn.au/index.php]&nbsp;<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under]<br />
<br />
== Anabaptist Identity Today ==<br />
<br />
In Australia today being an Anabaptists means being a witness to the radical life Jesus calls us to in the Gospels. By living in community, and building a model of how we treat each other Anabaptists hope to be a witness to the people around them. Anabaptists also hope to show what it means to faithfully worship together, eat together, and living peacefully together. The building blocks of Anabaptisms are not only inspiring but also appealing to youth in Australia. Pacifism, living responsibly with the environment and being radical witnesses to these, and other convictions, is exciting. It is also encouraging to Mennonites in Australia that they are connected to the larger history and church represented around the world through the denomination. Having a connection with different Anabaptist groups around the world enables them to take root in the movement and tie into the history of the denomination. <br> <br />
<br />
The theology of the Australian Mennonite movement is varied throughout the country. The Bruderhof and Hutterite groups tend to be a bit more conservative while the MMN team and the 1643 community is a relatively liberal. However in all three groups the message is clear; community is crucial to a vibrant faith community, and Jesus calls us to be servants to the world and faithful witnesses to the Gospel. The groups do have contact with each other but they do not generally mix with one another, similar to how an Amish congregation would not necessarily worship with an English church. On the conference web page the group professes to, “…share a passion for Jesus, community and reconciliation. The network finds inspiration from the life of Jesus, the earliest church and the convictions of the first Anabaptist communities…” [http://www.anabaptist.asn.au/ www.anabaptist.asn.au/ ]The group also strives to be peacemakers in a society where pacifism is not always natural and, “inspires people to go further and deeper in ways that make a difference.” <br />
<br />
<br> <br />
<br />
== Major Challenges<br> ==<br />
<br />
The primary challenge facing the Mennonite church in Australia is the societal understanding of religion. If people attend a church two Sundays a month they claim to be regular attendees. This is difficult for well-established congregations in Australia, like the Catholic and Anglican churches, but for new congregations it is almost impossible to create a congregation if people do not commit themselves to worshipping together. Another challenge confronting the Mennonite church is the fragmentation the group often feels from the rest of the Anabaptist world. Not many people know about the group inside the country and even fewer people remember outside the country. Feeling alone is a threat to the community even with the historical tie to the first Anabaptists. <br />
<br />
<br> <br />
<br />
== Future of the Group ==<br />
<br />
Regardless of the different Anabaptists groups, one common factor is clear, each group has a unique vision and has a passion for growing. The Bruderhof and Hutterite communities have unique ways of branching out and evangelizing to the communities around them. The MMN system is actively working to establish an intentional community that will give voice to the religions convictions they believe. Other smaller movements such as Iren’s place are also encouraging, although this organization is not directly Anabaptists, its beliefs and theology are so similar it has often overlapped with Mennonite groups. In the coming years the Australian Mennonite church will begin growing in unique way, although not traditional, it may be a way for Australian culture to exemplify Mennonite theology. <br> <br />
<br />
<br> <br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
De Mennist Newsletters&nbsp;[http://www.goshen.edu/mhl/Home www.goshen.edu/mhl/Home] <br />
<br />
Mennonite World Handbook (1978) <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6769Australia2011-04-18T22:50:00Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== Timeline ==<br />
<br />
1950-1970 Dutch Anabaptists immigrate to Australia<br>1954 Bruderhof begin expanding, a small group moved to Australia<br>1964 Froppe and Alice Brouwer are baptized and return to Australia with the intent of beginning an Anabaptist congregation. <br>1977 Ian and Ann Duckham went to Australia to serve the Mennonite church<br>1979 The 1st Mennonite church of Hope was founded<br>1970s Mark and Mary Hurst have been working with MMN in Australia <br>2006 The Rocky Cape Hutterite community began to form. <br>2009 Irene’s place was founded. <br>2011 The community at 1643 is in the process of being built <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) [http://www.mennonitemission.net/Pages/Home.aspx www.mennonitemission.net/Pages/Home.aspx]&nbsp;team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist Identity Today ==<br />
<br />
In Australia today being an Anabaptists means being a witness to the radical life Jesus calls us to in the Gospels. By living in community, and building a model of how we treat each other Anabaptists hope to be a witness to the people around them. Anabaptists also hope to show what it means to faithfully worship together, eat together, and living peacefully together. The building blocks of Anabaptisms are not only inspiring but also appealing to youth in Australia. Pacifism, living responsibly with the environment and being radical witnesses to these, and other convictions, is exciting. It is also encouraging to Mennonites in Australia that they are connected to the larger history and church represented around the world through the denomination. Having a connection with different Anabaptist groups around the world enables them to take root in the movement and tie into the history of the denomination. <br> <br />
<br />
The theology of the Australian Mennonite movement is varied throughout the country. The Bruderhof and Hutterite groups tend to be a bit more conservative while the MMN team and the 1643 community is a relatively liberal. However in all three groups the message is clear; community is crucial to a vibrant faith community, and Jesus calls us to be servants to the world and faithful witnesses to the Gospel. The groups do have contact with each other but they do not generally mix with one another, similar to how an Amish congregation would not necessarily worship with an English church. On the conference web page the group professes to, “…share a passion for Jesus, community and reconciliation. The network finds inspiration from the life of Jesus, the earliest church and the convictions of the first Anabaptist communities…” [http://www.anabaptist.asn.au/ www.anabaptist.asn.au/ ]The group also strives to be peacemakers in a society where pacifism is not always natural and, “inspires people to go further and deeper in ways that make a difference.” <br />
<br />
<br> <br />
<br />
== Major Challenges<br> ==<br />
<br />
The primary challenge facing the Mennonite church in Australia is the societal understanding of religion. If people attend a church two Sundays a month they claim to be regular attendees. This is difficult for well-established congregations in Australia, like the Catholic and Anglican churches, but for new congregations it is almost impossible to create a congregation if people do not commit themselves to worshipping together. Another challenge confronting the Mennonite church is the fragmentation the group often feels from the rest of the Anabaptist world. Not many people know about the group inside the country and even fewer people remember outside the country. Feeling alone is a threat to the community even with the historical tie to the first Anabaptists. <br />
<br />
<br> <br />
<br />
== Future of the Group ==<br />
<br />
Regardless of the different Anabaptists groups, one common factor is clear, each group has a unique vision and has a passion for growing. The Bruderhof and Hutterite communities have unique ways of branching out and evangelizing to the communities around them. The MMN system is actively working to establish an intentional community that will give voice to the religions convictions they believe. Other smaller movements such as Iren’s place are also encouraging, although this organization is not directly Anabaptists, its beliefs and theology are so similar it has often overlapped with Mennonite groups. In the coming years the Australian Mennonite church will begin growing in unique way, although not traditional, it may be a way for Australian culture to exemplify Mennonite theology. <br> <br />
<br />
<br> <br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
De Mennist Newsletters&nbsp;[http://www.goshen.edu/mhl/Home www.goshen.edu/mhl/Home] <br />
<br />
Mennonite World Handbook (1978) <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6767Australia2011-04-18T22:49:00Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== Timeline ==<br />
<br />
1950-1970 Dutch Anabaptists immigrate to Australia<br>1954 Bruderhof begin expanding, a small group moved to Australia<br>1964 Froppe and Alice Brouwer are baptized and return to Australia with the intent of beginning an Anabaptist congregation. <br>1977 Ian and Ann Duckham went to Australia to serve the Mennonite church<br>1979 The 1st Mennonite church of Hope was founded<br>1970s Mark and Mary Hurst have been working with MMN in Australia <br>2006 The Rocky Cape Hutterite community began to form. <br>2009 Irene’s place was founded. <br>2011 The community at 1643 is in the process of being built<br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) [http://www.mennonitemission.net/Pages/Home.aspx www.mennonitemission.net/Pages/Home.aspx]&nbsp;team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist Identity Today ==<br />
<br />
In Australia today being an Anabaptists means being a witness to the radical life Jesus calls us to in the Gospels. By living in community, and building a model of how we treat each other Anabaptists hope to be a witness to the people around them. Anabaptists also hope to show what it means to faithfully worship together, eat together, and living peacefully together. The building blocks of Anabaptisms are not only inspiring but also appealing to youth in Australia. Pacifism, living responsibly with the environment and being radical witnesses to these, and other convictions, is exciting. It is also encouraging to Mennonites in Australia that they are connected to the larger history and church represented around the world through the denomination. Having a connection with different Anabaptist groups around the world enables them to take root in the movement and tie into the history of the denomination. <br> <br />
<br />
The theology of the Australian Mennonite movement is varied throughout the country. The Bruderhof and Hutterite groups tend to be a bit more conservative while the MMN team and the 1643 community is a relatively liberal. However in all three groups the message is clear; community is crucial to a vibrant faith community, and Jesus calls us to be servants to the world and faithful witnesses to the Gospel. The groups do have contact with each other but they do not generally mix with one another, similar to how an Amish congregation would not necessarily worship with an English church. On the conference web page the group professes to, “…share a passion for Jesus, community and reconciliation. The network finds inspiration from the life of Jesus, the earliest church and the convictions of the first Anabaptist communities…” [http://www.anabaptist.asn.au/ www.anabaptist.asn.au/ ]The group also strives to be peacemakers in a society where pacifism is not always natural and, “inspires people to go further and deeper in ways that make a difference.” <br />
<br />
<br> <br />
<br />
== Major Challenges<br> ==<br />
<br />
The primary challenge facing the Mennonite church in Australia is the societal understanding of religion. If people attend a church two Sundays a month they claim to be regular attendees. This is difficult for well-established congregations in Australia, like the Catholic and Anglican churches, but for new congregations it is almost impossible to create a congregation if people do not commit themselves to worshipping together. Another challenge confronting the Mennonite church is the fragmentation the group often feels from the rest of the Anabaptist world. Not many people know about the group inside the country and even fewer people remember outside the country. Feeling alone is a threat to the community even with the historical tie to the first Anabaptists. <br />
<br />
<br> <br />
<br />
== Future of the Group ==<br />
<br />
Regardless of the different Anabaptists groups, one common factor is clear, each group has a unique vision and has a passion for growing. The Bruderhof and Hutterite communities have unique ways of branching out and evangelizing to the communities around them. The MMN system is actively working to establish an intentional community that will give voice to the religions convictions they believe. Other smaller movements such as Iren’s place are also encouraging, although this organization is not directly Anabaptists, its beliefs and theology are so similar it has often overlapped with Mennonite groups. In the coming years the Australian Mennonite church will begin growing in unique way, although not traditional, it may be a way for Australian culture to exemplify Mennonite theology. <br> <br />
<br />
<br> <br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
De Mennist Newsletters&nbsp;[http://www.goshen.edu/mhl/Home www.goshen.edu/mhl/Home] <br />
<br />
Mennonite World Handbook (1978) <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6753Australia2011-04-18T22:25:30Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) [http://www.mennonitemission.net/Pages/Home.aspx www.mennonitemission.net/Pages/Home.aspx]&nbsp;team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist Identity Today ==<br />
<br />
In Australia today being an Anabaptists means being a witness to the radical life Jesus calls us to in the Gospels. By living in community, and building a model of how we treat each other Anabaptists hope to be a witness to the people around them. Anabaptists also hope to show what it means to faithfully worship together, eat together, and living peacefully together. The building blocks of Anabaptisms are not only inspiring but also appealing to youth in Australia. Pacifism, living responsibly with the environment and being radical witnesses to these, and other convictions, is exciting. It is also encouraging to Mennonites in Australia that they are connected to the larger history and church represented around the world through the denomination. Having a connection with different Anabaptist groups around the world enables them to take root in the movement and tie into the history of the denomination. <br> <br />
<br />
The theology of the Australian Mennonite movement is varied throughout the country. The Bruderhof and Hutterite groups tend to be a bit more conservative while the MMN team and the 1643 community is a relatively liberal. However in all three groups the message is clear; community is crucial to a vibrant faith community, and Jesus calls us to be servants to the world and faithful witnesses to the Gospel. The groups do have contact with each other but they do not generally mix with one another, similar to how an Amish congregation would not necessarily worship with an English church. On the conference web page the group professes to, “…share a passion for Jesus, community and reconciliation. The network finds inspiration from the life of Jesus, the earliest church and the convictions of the first Anabaptist communities…” [http://www.anabaptist.asn.au/ www.anabaptist.asn.au/ ]The group also strives to be peacemakers in a society where pacifism is not always natural and, “inspires people to go further and deeper in ways that make a difference.” <br />
<br />
<br> <br />
<br />
== Major Challenges<br> ==<br />
<br />
The primary challenge facing the Mennonite church in Australia is the societal understanding of religion. If people attend a church two Sundays a month they claim to be regular attendees. This is difficult for well-established congregations in Australia, like the Catholic and Anglican churches, but for new congregations it is almost impossible to create a congregation if people do not commit themselves to worshipping together. Another challenge confronting the Mennonite church is the fragmentation the group often feels from the rest of the Anabaptist world. Not many people know about the group inside the country and even fewer people remember outside the country. Feeling alone is a threat to the community even with the historical tie to the first Anabaptists. <br />
<br />
<br />
<br />
== Future of the Group ==<br />
<br />
Regardless of the different Anabaptists groups, one common factor is clear, each group has a unique vision and has a passion for growing. The Bruderhof and Hutterite communities have unique ways of branching out and evangelizing to the communities around them. The MMN system is actively working to establish an intentional community that will give voice to the religions convictions they believe. Other smaller movements such as Iren’s place are also encouraging, although this organization is not directly Anabaptists, its beliefs and theology are so similar it has often overlapped with Mennonite groups. In the coming years the Australian Mennonite church will begin growing in unique way, although not traditional, it may be a way for Australian culture to exemplify Mennonite theology. <br> <br />
<br />
<br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
De Mennist Newsletters&nbsp;[http://www.goshen.edu/mhl/Home www.goshen.edu/mhl/Home] <br />
<br />
Mennonite World Handbook (1978) <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6752Australia2011-04-18T22:20:11Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) [http://www.mennonitemission.net/Pages/Home.aspx www.mennonitemission.net/Pages/Home.aspx]&nbsp;team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist Identity Today ==<br />
<br />
In Australia today being an Anabaptists means being a witness to the radical life Jesus calls us to in the Gospels. By living in community, and building a model of how we treat each other Anabaptists hope to be a witness to the people around them. Anabaptists also hope to show what it means to faithfully worship together, eat together, and living peacefully together. The building blocks of Anabaptisms are not only inspiring but also appealing to youth in Australia. Pacifism, living responsibly with the environment and being radical witnesses to these, and other convictions, is exciting. It is also encouraging to Mennonites in Australia that they are connected to the larger history and church represented around the world through the denomination. Having a connection with different Anabaptist groups around the world enables them to take root in the movement and tie into the history of the denomination. <br> <br />
<br />
The theology of the Australian Mennonite movement is varied throughout the country. The Bruderhof and Hutterite groups tend to be a bit more conservative while the MMN team and the 1643 community is a relatively liberal. However in all three groups the message is clear; community is crucial to a vibrant faith community, and Jesus calls us to be servants to the world and faithful witnesses to the Gospel. The groups do have contact with each other but they do not generally mix with one another, similar to how an Amish congregation would not necessarily worship with an English church. On the conference web page the group professes to, “…share a passion for Jesus, community and reconciliation. The network finds inspiration from the life of Jesus, the earliest church and the convictions of the first Anabaptist communities…” [http://www.anabaptist.asn.au/ www.anabaptist.asn.au/ ]The group also strives to be peacemakers in a society where pacifism is not always natural and, “inspires people to go further and deeper in ways that make a difference.” <br />
<br />
<br> <br />
<br />
== Major Challenges<br> ==<br />
<br />
The primary challenge facing the Mennonite church in Australia is the societal understanding of religion. If people attend a church two Sundays a month they claim to be regular attendees. This is difficult for well-established congregations in Australia, like the Catholic and Anglican churches, but for new congregations it is almost impossible to create a congregation if people do not commit themselves to worshipping together. Another challenge confronting the Mennonite church is the fragmentation the group often feels from the rest of the Anabaptist world. Not many people know about the group inside the country and even fewer people remember outside the country. Feeling alone is a threat to the community even with the historical tie to the first Anabaptists. <br />
<br />
<br />
<br />
== Future of the Group ==<br />
<br />
Regardless of the different Anabaptists groups, one common factor is clear, each group has a unique vision and has a passion for growing. The Bruderhof and Hutterite communities have unique ways of branching out and evangelizing to the communities around them. The MMN system is actively working to establish an intentional community that will give voice to the religions convictions they believe. Other smaller movements such as Iren’s place are also encouraging, although this organization is not directly Anabaptists, its beliefs and theology are so similar it has often overlapped with Mennonite groups. In the coming years the Australian Mennonite church will begin growing in unique way, although not traditional, it may be a way for Australian culture to exemplify Mennonite theology. <br> <br />
<br />
<br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
De Mennist Newsletters&nbsp; <br />
<br />
Mennonite World Handbook (1978) <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Sinode_Jemaat_Kristen_Indonesia&diff=6750Sinode Jemaat Kristen Indonesia2011-04-18T22:19:27Z<p>199.8.232.9: </p>
<hr />
<div>{{stub}}<br />
<br />
{{Infobox<br />
|Box title = Sinode Jemaat Kristen<br />
|image =<br />
|imagewidth = 300<br />
|caption =<br />
|Row 1 title = Location<br />
|Row 1 info = <center></center> Central Java, Aceh, Lampung, Jakarta, Bandung, Kalimantan, Jawa Timur, Bahkan di Bali, and Sulawesi|Row 2 title =<br />
|Row 2 title = Date Established<br />
|Row 2 info = <center></center> 1984-5<br />
|Row 3 title = Presiding Officer<br />
|Row 3 info = <center></center> Sutanto Adi<br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center></center>155 within Indonesia. 12 in USA, Australia, and the Netherlands.<br />
|Row 5 title = Membership<br />
|Row 5 info = <center></center> 40,000 baptized members (including those in USA, Australia, and the Netherlands)<br />
}}<br />
<br />
'''Sinode Jemaat Kristen''' is an Anabaptist related conference in Indonesia, and is associated with [[Mennonite World Conference]]. Currently there are almost 40,000 members and 155 congregation of the JKI synod. The strongest numbers reside in Indonesia, with few scattered congregations in USA, Australia, and the Netherlands. JKI was created as a result of a split from the GKMI synod, due to wanting to explore a more charismatic and evangelistic worship style.<ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
<br />
{{storiesblock<br />
|PageName=Persatuan Gereja-Gereja Kristen Muria Indonesia<br />
}}<br />
<br />
==History==<br />
"Sinode Jemaat Kristen" was founded by Adi Sutanto. The fellowship began as an evangelistic association called Yayasan Keluarga Sangkakala "trumpet". It differs from most Anabaptist denominations within Indonesia because it was not started as a movement from the States or Europe. Instead it was an internal spilt due to a evangelistic revival. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref> Sutanto Adi started a small prayer group with 8 people in 1977 that grew to large formal gatherings in '79. Sutanto saw the beginning of a congregation forming and went to the GKMI (Gereja Kristen Muriah Indonesia), where he was a member at this time, and asked to join with the GKMI. Sutanto's fellowship had a unique and evangelical worship style (speaking in tongues, faith healing, prophetic words and visions) that the GKMI did not support. <ref> Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail. </ref> The GKMI and Sutanto met, but the GKMI required the charismatic worship style to be dropped in order to be part of the church. There was a split within the GKMI church as this time due to disagreements and the GKMII was formed under Dr. Lukas, a relative of Sutanto. The GKMII joined Sutanto's fellowship and in 1985 the "Jemaat Kristen Indonesia" was officially formed. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
<br />
<br />
==Timeline==<br />
{|cellpadding="3"<br />
|valign="top" width="50"|'''1977'''<br />
|Adi Sutanto recently returned from Fuller Theological Seminary School of World Mission, and was a member of the GKMI. He formed the group Sangkakala "trumpet" with a few colleges from the Fuller Seminary. This group was focused evangelism and church planting, which corresponded well with Sutanto's passions. He brought in friends from Scandinavia and they planted churches in north Central Java <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
|-<br />
|valign="top"|'''1979'''<br />
|Sutanto's prayer group grew and moved to Gedung Pemuda in Jl. Pemuda, Semarang. <br />
The church planting group was becoming more organized and stationary and at the same time expanding to other cities and villages through teaching the gospel and holding prayer meetings. -At this time it was not a separate church from the GKMI (where Adi remained a member) <ref> Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail. </ref><br />
|-<br />
|valign="top"|''' 1980-1984'''<br />
|Adi Sutanto asked for his prayer group to be accepted as member or branch of the GKMI denomination. The GKMI refused due to his charismatic and evangelistic worship style. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
|-<br />
|valign="top"|'''1984-5'''<br />
|The recently separated GKMII and the Sutanto's organized group merged together to create the new synod, JKI. After forming, they promptly applied to be members of the Mennonite World Conference. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
|-<br />
<br />
|}<br />
<br />
<br />
<br />
==Key Individuals in the Life of the Church==<br />
Adi Sutanto-Founder of the JKI, former member of the GKMI, studied at Fuller Theological Seminary School <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
==Looking to the Future==<br />
The main concentration of JKI congregations is in Indonesia, however there has been a slow movement to the USA and Australia. As of 2001, there were 5 churches in California and 1 in Australia. <ref> Oswald, Laurie. (2001). Making peace while answering a different call. The Messenger: Evangelical Mennonite Conference. vol 39 (3), p. 13. </ref> JKI congregations located in South West USA are making difficult decisions to either stay within Indonesia's JKI synod or become linked with the Pacific Southwest Mennonite Conference. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
In Semerang, Indonesia the largest Anabaptist church building resides. The "Holy Stadium", pastored by Petrus Agung, has the ability to seat 12,000 people. The congregation has 8,000 members, mostly young people (2005). <ref> Pacific Southwest Conference of the Mennonite Church. (Fall 2005). What's the scoop: people and events. Panorama, 1-10. </ref><br />
<br />
==Electronic Resources==<br />
*[[Media:2006asiapacific.pdf|2006 Mennonite World Conference Directory for Asia/Pacific]]<br />
http://www.mounttziyon.com/en/<br />
http://www2.yidio.com/purim-day-at-our-church---jki-injil-kerajaan/id/124061081 ==Citations==<br />
<references/><br />
<br />
==Annotated Bibliography==<br />
==External Links==<br />
<br />
[[Category:Caribbean, Central and South America Stories]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6749Australia2011-04-18T22:18:23Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist Identity Today ==<br />
<br />
In Australia today being an Anabaptists means being a witness to the radical life Jesus calls us to in the Gospels. By living in community, and building a model of how we treat each other Anabaptists hope to be a witness to the people around them. Anabaptists also hope to show what it means to faithfully worship together, eat together, and living peacefully together. The building blocks of Anabaptisms are not only inspiring but also appealing to youth in Australia. Pacifism, living responsibly with the environment and being radical witnesses to these, and other convictions, is exciting. It is also encouraging to Mennonites in Australia that they are connected to the larger history and church represented around the world through the denomination. Having a connection with different Anabaptist groups around the world enables them to take root in the movement and tie into the history of the denomination. <br> <br />
<br />
The theology of the Australian Mennonite movement is varied throughout the country. The Bruderhof and Hutterite groups tend to be a bit more conservative while the MMN team and the 1643 community is a relatively liberal. However in all three groups the message is clear; community is crucial to a vibrant faith community, and Jesus calls us to be servants to the world and faithful witnesses to the Gospel. The groups do have contact with each other but they do not generally mix with one another, similar to how an Amish congregation would not necessarily worship with an English church. On the conference web page the group professes to, “…share a passion for Jesus, community and reconciliation. The network finds inspiration from the life of Jesus, the earliest church and the convictions of the first Anabaptist communities…” [http://www.anabaptist.asn.au/ www.anabaptist.asn.au/ ]The group also strives to be peacemakers in a society where pacifism is not always natural and, “inspires people to go further and deeper in ways that make a difference.” <br />
<br />
<br />
<br />
== Major Challenges<br> ==<br />
<br />
The primary challenge facing the Mennonite church in Australia is the societal understanding of religion. If people attend a church two Sundays a month they claim to be regular attendees. This is difficult for well-established congregations in Australia, like the Catholic and Anglican churches, but for new congregations it is almost impossible to create a congregation if people do not commit themselves to worshipping together. Another challenge confronting the Mennonite church is the fragmentation the group often feels from the rest of the Anabaptist world. Not many people know about the group inside the country and even fewer people remember outside the country. Feeling alone is a threat to the community even with the historical tie to the first Anabaptists. <br />
<br />
<br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
De Mennist Newsletters&nbsp; <br />
<br />
Mennonite World Handbook (1978) <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6748Australia2011-04-18T22:14:17Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br> <br />
*[http://thecommonlife.com/home thecommonlife.com/home] <br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/] <br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
[[Category:Asia_and_Pacific]]<br />
<br />
De Mennist Newsletters&nbsp;<br />
<br />
Mennonite World Handbook (1978)</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6745Australia2011-04-18T22:08:52Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== [[|]]Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]] <br />
*[http://www.churchcommunities.com.au/ www.churchcommunities.com.au/]<br><br />
*[http://thecommonlife.com/home thecommonlife.com/home]<br />
*[http://www.anabaptist.asn.au/ www.anabaptist.asn.au/]<br />
*[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]&nbsp;and&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6744Australia2011-04-18T22:03:52Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) [http://www.emu.edu/ www.emu.edu/]&nbsp;They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website.&nbsp;[http://thecommonlife.com/home thecommonlife.com/home]<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br> <br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /> <br />
<br />
[[Category:Asia_and_Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Sinode_Jemaat_Kristen_Indonesia&diff=6743Sinode Jemaat Kristen Indonesia2011-04-18T22:01:29Z<p>199.8.232.9: </p>
<hr />
<div>{{stub}}<br />
<br />
{{Infobox<br />
|Box title = Sinode Jemaat Kristen<br />
|image =<br />
|imagewidth = 300<br />
|caption =<br />
|Row 1 title = Location<br />
|Row 1 info = <center></center> Central Java, Aceh, Lampung, Jakarta, Bandung, Kalimantan, Jawa Timur, Bahkan di Bali, and Sulawesi|Row 2 title =<br />
|Row 2 title = Date Established<br />
|Row 2 info = <center></center> 1984-5<br />
|Row 3 title = Presiding Officer<br />
|Row 3 info = <center></center> Sutanto Adi<br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center></center>155 within Indonesia. 12 in USA, Australia, and the Netherlands.<br />
|Row 5 title = Membership<br />
|Row 5 info = <center></center> 40,000 baptized members (including those in USA, Australia, and the Netherlands)<br />
}}<br />
<br />
'''Sinode Jemaat Kristen''' is an Anabaptist related conference in Indonesia, and is associated with [[Mennonite World Conference]]. Currently there are almost 40,000 members and 155 congregation of the JKI synod. The strongest numbers reside in Indonesia, with few scattered congregations in USA, Australia, and the Netherlands. JKI was created as a result of a split from the GKMI synod, due to wanting to explore a more charismatic and evangelistic worship style.<ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
<br />
{{storiesblock<br />
|PageName=Persatuan Gereja-Gereja Kristen Muria Indonesia<br />
}}<br />
<br />
==History==<br />
"Sinode Jemaat Kristen" was founded by Adi Sutanto. The fellowship began as an evangelistic association called Yayasan Keluarga Sangkakala "trumpet". It differs from most Anabaptist denominations within Indonesia because it was not started as a movement from the States or Europe. Instead it was an internal spilt due to a evangelistic revival. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref> Sutanto Adi started a small prayer group with 8 people in 1977 that grew to large formal gatherings in '79. Sutanto saw the beginning of a congregation forming and went to the GKMI (Gereja Kristen Muriah Indonesia), where he was a member at this time, and asked to join with the GKMI. Sutanto's fellowship had a unique and evangelical worship style (speaking in tongues, faith healing, prophetic words and visions) that the GKMI did not support. <ref> Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail. </ref> The GKMI and Sutanto met, but the GKMI required the charismatic worship style to be dropped in order to be part of the church. There was a split within the GKMI church as this time due to disagreements and the GKMII was formed under Dr. Lukas, a relative of Sutanto. The GKMII joined Sutanto's fellowship and in 1985 the "Jemaat Kristen Indonesia" was officially formed. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
==Key Individuals in the Life of the Church==<br />
Adi Sutanto-Founder of the JKI, former member of the GKMI, studied at Fuller Theological Seminary School <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
==Looking to the Future==<br />
The main concentration of JKI congregations is in Indonesia, however there has been a slow movement to the USA and Australia. As of 2001, there were 5 churches in California and 1 in Australia. <ref> Oswald, Laurie. (2001). Making peace while answering a different call. The Messenger: Evangelical Mennonite Conference. vol 39 (3), p. 13. </ref> JKI congregations located in South West USA are making difficult decisions to either stay within Indonesia's JKI synod or become linked with the Pacific Southwest Mennonite Conference. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
In Semerang, Indonesia the largest Anabaptist church building resides. The "Holy Stadium", pastored by Petrus Agung, has the ability to seat 12,000 people. The congregation has 8,000 members, mostly young people (2005). <ref> Pacific Southwest Conference of the Mennonite Church. (Fall 2005). What's the scoop: people and events. Panorama, 1-10. </ref><br />
<br />
==Electronic Resources==<br />
*[[Media:2006asiapacific.pdf|2006 Mennonite World Conference Directory for Asia/Pacific]]<br />
http://www.mounttziyon.com/en/<br />
http://www2.yidio.com/purim-day-at-our-church---jki-injil-kerajaan/id/124061081 ==Citations==<br />
<references/><br />
<br />
==Annotated Bibliography==<br />
==External Links==<br />
<br />
[[Category:Caribbean, Central and South America Stories]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Sinode_Jemaat_Kristen_Indonesia&diff=6742Sinode Jemaat Kristen Indonesia2011-04-18T21:57:36Z<p>199.8.232.9: </p>
<hr />
<div>{{stub}}<br />
<br />
{{Infobox<br />
|Box title = Sinode Jemaat Kristen<br />
|image =<br />
|imagewidth = 300<br />
|caption =<br />
|Row 1 title = Location<br />
|Row 1 info = <center></center> Central Java, Aceh, Lampung, Jakarta, Bandung, Kalimantan, Jawa Timur, Bahkan di Bali, and Sulawesi|Row 2 title =<br />
|Row 2 title = Date Established<br />
|Row 2 info = <center></center> 1984-5<br />
|Row 3 title = Presiding Officer<br />
|Row 3 info = <center></center> Sutanto Adi<br />
|Row 4 title = Number of Congregations<br />
|Row 4 info = <center></center>155 within Indonesia. 12 in USA, Australia, and the Netherlands.<br />
|Row 5 title = Membership<br />
|Row 5 info = <center></center> 40,000 baptized members (including those in USA, Australia, and the Netherlands)<br />
}}<br />
<br />
'''Sinode Jemaat Kristen''' is an Anabaptist related conference in Indonesia, and is associated with [[Mennonite World Conference]]. JKI was created as a result of a split from the GKMI synod, due to wanting to explore a more charismatic and evangelistic worship style.<ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
<br />
{{storiesblock<br />
|PageName=Persatuan Gereja-Gereja Kristen Muria Indonesia<br />
}}<br />
<br />
==History==<br />
"Sinode Jemaat Kristen" was founded by Adi Sutanto. The fellowship began as an evangelistic association called Yayasan Keluarga Sangkakala "trumpet". It differs from most Anabaptist denominations within Indonesia because it was not started as a movement from the States or Europe. Instead it was an internal spilt due to a evangelistic revival. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref> Sutanto Adi started a small prayer group with 8 people in 1977 that grew to large formal gatherings in '79. Sutanto saw the beginning of a congregation forming and went to the GKMI (Gereja Kristen Muriah Indonesia), where he was a member at this time, and asked to join with the GKMI. Sutanto's fellowship had a unique and evangelical worship style (speaking in tongues, faith healing, prophetic words and visions) that the GKMI did not support. <ref> Adi, Lydia. "Re: JKI Project" Message to Jalisa Heyerly. 13 April 2011. E-mail. </ref> The GKMI and Sutanto met, but the GKMI required the charismatic worship style to be dropped in order to be part of the church. There was a split within the GKMI church as this time due to disagreements and the GKMII was formed under Dr. Lukas, a relative of Sutanto. The GKMII joined Sutanto's fellowship and in 1985 the "Jemaat Kristen Indonesia" was officially formed. <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
==Key Individuals in the Life of the Church==<br />
Adi Sutanto-Founder of the JKI, former member of the GKMI, studied at Fuller Theological Seminary School <ref>Lawrence Yoder. "re: JKI school Project" Message to Jalisa Heyerly. 12 April 2011. E-mail.</ref><br />
==Looking to the Future==<br />
The main concentration of JKI congregations is in Indonesia, however there has been a slow movement to the USA and Australia. As of 2001, there were 5 churches in California and 1 in Australia. <ref> Oswald, Laurie. (2001). Making peace while answering a different call. The Messenger: Evangelical Mennonite Conference. vol 39 (3), p. 13. </ref> JKI congregations located in South West USA are making difficult decisions to either stay within Indonesia's JKI synod or become linked with the Pacific Southwest Mennonite Conference. <ref>Hiendarto, Joyce. "Re: School Project." Message to Jalisa Heyerly. 11 March 2011. E-mail. </ref><br />
In Semerang, Indonesia the largest Anabaptist church building resides. The "Holy Stadium", pastored by Petrus Agung, has the ability to seat 12,000 people. The congregation has 8,000 members, mostly young people (2005). <ref> Pacific Southwest Conference of the Mennonite Church. (Fall 2005). What's the scoop: people and events. Panorama, 1-10. </ref><br />
<br />
==Electronic Resources==<br />
*[[Media:2006asiapacific.pdf|2006 Mennonite World Conference Directory for Asia/Pacific]]<br />
http://www.mounttziyon.com/en/<br />
http://www2.yidio.com/purim-day-at-our-church---jki-injil-kerajaan/id/124061081 ==Citations==<br />
<references/><br />
<br />
==Annotated Bibliography==<br />
==External Links==<br />
<br />
[[Category:Caribbean, Central and South America Stories]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Australia&diff=6741Australia2011-04-18T21:56:18Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}} {{stub}} {{infobox<br />
|Box title = Australia<br />
|image = Image:As-map.gif<br />
|imagewidth = 300<br />
|caption = Australia: World Factbook, 2010<ref name="cia">"Kenya," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/as.html (accessed 11 April 2010).</ref><br />
|Row 1 title = Area<br />
|Row 1 info = 7,741,220 sq km<br />
|Row 2 title = Population<br />
|Row 2 info = 21,262,641 (July 2009 est.)<br />
|Row 3 title = Languages<br />
|Row 3 info = English 78.5%, Chinese 2.5%, Italian 1.6%, Greek 1.3%, Arabic 1.2%, Vietnamese 1%, other 8.2%, unspecified 5.7% (2006 Census)<br />
|Row 4 title = Religions<br />
|Row 4 info = Catholic 25.8%, Anglican 18.7%, Uniting Church 5.7%, Presbyterian and Reformed 3%, Eastern Orthodox 2.7%, other Christian 7.9%, Buddhist 2.1%, Muslim 1.7%, other 2.4%, unspecified 11.3%, none 18.7% (2006 Census)<br />
|Row 5 title = Ethnicity<br />
|Row 5 info = white 92%, Asian 7%, aboriginal and other 1%<ref name="cia"></ref><br />
|Row 6 title = Groups Associated with [[Mennonite World Conference|MWC]]<br />
|Row 6 info = 1 (2006)<ref name="mwc">"2006 Mennonite and Brethren in Christ World Membership," ''[[Mennonite World Conference]]''. http://www.mwc-cmm.org/en15/PDF-PPT/2006mbictotal.pdf (accessed 11 April 2010).</ref><br />
|Row 7 title = Membership in [[Mennonite World Conference|MWC]] Affiliated Churches<br />
|Row 7 info = 57 (2006)<ref name="mwc"></ref><br />
}} '''Australia''' is an island country south of the continent of Asia between the Indian and Pacific Oceans with a population of 21,262,641 (July 2009)<ref name="cia" />. In 2006 there was one organized Anabaptist-related groups officially associated with [[Mennonite World Conference]] (MWC) with a total membership of 57.<ref name="mwc" /> <br />
<br />
== History ==<br />
<br />
{{storiesblock<br />
|PageName=Australia}} <br />
<br />
The Australian Mennonite groups have always been conscientious about their religious convictions; this position has been illustrated through their intentionally about developing community and following Jesus’ biblical example in their every day lives. Their story in Australia is similar to other religious groups; learning how to worship in a new context, discovering what it means to be church in a new community, and understanding how to confront the challenges that accompany any religious group re-rooting. <br />
<br />
Their story begins in the years following World War II, a number of immigrants from Dutch Mennonite, and Friesland backgrounds immigrated to Australia cities, Sydney and Melbourne. The immigrants went in search of a safe and secure place to raise their family, and a deep desire for peaceful living and worshipping. They were hopeful about Australia and ready to help the movement to succeed at whatever cost was demanded of them. Although the number of immigrants is not known it has been estimated that between 2,000 and 5,000 persons of Mennonite background voyaged to Australia from the 1950s-1970s. <br> <br />
<br />
When these groups of people left they were encouraged to continue cultivating their Anabaptists heritage through communal worship. But, since there were no Mennonite congregations to join and members of the denomination were spread out, they began to be encouraged by their church leaders back in Europe to join Baptists churches. The Mennonite leaders from Europe through the Baptists denomination would be the best since they also practiced adult Baptism. Some immigrants quickly found a Baptists church and became active members within the community. However, others were preoccupied with settling their families and finding jobs.<br> <br />
<br />
A wave of Anabaptist renewal came to Australia in 1952 when Froppe Brouwer emigrated from the Netherlands. Brouwer was a young man with an Anabaptists heritage who moved to Sydney, he quickly found work like many other young Mennonties with a strong work ethic. He met other Mennonites in a Presbyterian church, this was unique because the pastor was originally Dutch and also preached the churches sermons in Dutch. In 1956 Froppe married Alice Hazenberg, a young adult with a similar Anabaptists background as himself. Together they continued to worship at the Presbyterian Church, however, in 1964 they took a family vacation to the Netherlands. During their travels they attended the Hollumop Ameland Mennonite Church, in April of 1965 their family was baptized. When they retuned to Australia they attempted to keep the Anabaptist vision they had re-discovered in the Netherlands alive. Froppe placed an advertisement in the Dutch Australian Weekly asking other Mennonites to respond to his desire for a Mennonite fellowship in Australia. Eventually he also began publishing “Die Mennist”, a four-page publication that was sent to about 80 families in the Netherlands through the 1970s and 80s. <br> Die Mennist was a newsletter that focused on the “Mennonite Fellowship of Hope.” The Froppe’s hopped that it would serve to locate dispersed Mennonites in Australia and bring them together. The Froppe’s worked hard to make the fellowship at Fennell Bay an attainable community for all ages. In 1981 they purchased a bus that was used to get Sunday school children to and from home, they also used the bus to transport children to club camp at Lake Mcquarie. They also began a “Care and Share” fruit and vegetable shop that catered to some peoples produce needs. <br> <br />
<br />
With the help of the publication the Anabaptist group began to grow, initially they used the local scout’s hall as a worship place but in 1979 the first Mennonite church was began. The small community decided to call it the 1st Mennonite Church of Hope in the Australian Mennonite Church conference. In response to the growing demand for Anabaptist leadership, Ian and Ann Duckham came in 1977 after graduation from Eastern Mennonite College (now Eastern Mennonite University.) They were ordained in North America but they were readily accepted in the congregation in Australia. The Duckhams worked closely with Vietnamese immigrants in 1978 and established many members in the congregation. By 1987 about 25 adult members had been baptized into the congregation. Unfortunately the congregation was not sustainable and closed down. <br> Presently there are a number of different Anabaptists groups in Australia. The largest of these groups are comprised of an Indonesian Mennonite group who immigrated for religious reasons. However, three smaller groups exist that also have a great deal of impact in their communities. The first is a Bruderhof community located in the Danthonia Community in Inverell, Australia, the second is a Hutterite community from Tazmania, Australia, and the third is a Mennonite Mission Network (MMN) team run by Mark and Mary Hurst.&nbsp;<br> <br />
<br />
The Bruderhof community began in 1920 by Eberhard Arnold and his wife Emmy. During World War II they were moved around because of their religious convictions. Eventually they moved to Paraguay but the climate was extremely difficult and tropical illnesses depleted the vitality of the group. In 1954, in response to American guests, a small number of people from the group migrated to North American and established a place called Woodcrest. Now Woodcrest is established in five different countries and they continue to grow. The community holds everything in common with one another, meals, possessions, and of course, worship. They try to live simply and committed lives to Jesus’s call.&nbsp;[http://thecommonlife.com/about thecommonlife.com/about]<br> <br />
<br />
The Hutterite community is from a more diverse background. Their leader, Peter Hover, is a strong leader in the group. They, “have close and direct links to other Anabaptist communities, and seek fellowship with all serious believers regardless of their background or credentials—that know Christ and follow him.” A detailed account of the groups history can be found at their website, http://thecommonlife.com/about.<br> The Hursts are working on developing an intentional community called 1643, after the address of the neighborhood. One strength the Mennonite church brings to Australian people is a sense of community that Anabaptists tend to naturally embody. By starting the community the Hursts hope that people will be drawn to ask questions about the group and become more interested in the faith tradition. Another similar location is Irene’s Place, this house also focuses on community building and fellowship.&nbsp;[http://www.facebook.com/irenesplace.canberra www.facebook.com/irenesplace.canberra]&nbsp;[http://www.anabaptist.asn.au/index.php?type=page&ID=3552 www.anabaptist.asn.au/index.php]<br><br />
<br />
The following is a radio show from the [http://www.abc.net.au/ ABC] giving an Australian telling of the Anabaptist Story and why it is growning in Down Under: [http://www.abc.net.au/rn/encounter/stories/2007/1950197.htm The Anabaptist Vision Down Under] <br />
<br />
== Anabaptist-Related Groups ==<br />
<br />
In 2006 there was one Anabaptist-related group officially associated with [[Mennonite World Conference|MWC]] in Australia: <br />
<br />
*[[Australian Conference of Evangelical Mennonites]]<br />
<br />
== Annotated Bibliography ==<br />
<br />
== External Links ==<br />
<br />
[http://www.anabaptist.asn.au/ Anabaptist Association of Australia and New Zealand Inc (AAANZ)] <br />
<br />
[http://msainfo.org/articles/peace-tree-community/ The Peace Tree Intentional Community ] <br />
<br />
== Citations ==<br />
<br />
<references /><br />
<br />
[[Category:Asia and Pacific]]</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6706Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T11:16:55Z<p>199.8.232.9: /* Ties and associations to Anabaptist-Mennonite groups */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations with Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6705Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T11:16:15Z<p>199.8.232.9: /* MWC General Assembly 1997 */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===Response to MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations to Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6674Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T08:47:13Z<p>199.8.232.9: </p>
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{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Identification within the Anabaptist-Mennonite tradition==<br />
===MWC General Assembly 1997===<br />
Rev. Samuel Hembrom, the most senior leader of the Brethren in Christ Church in India, shared his impressions on 13th Mennonite World Conference general assembly held in Calcutta, India. "I had been sharing with my people here in the BIC Church areas in Bihar about the variety of Mennonites around the world...about different customs and practices...about world gatherings at one place, eating, singing and praying together. This had created enormous anticipation. When MCSFI announced subsidies for India 1997 Assembly Gathered, many more wanted to go and many registered for Assembly 13."<ref name="devadason"> Devadason, Margaret. "That wonderful 'Third World county' Assembly." ''Courier'', vol. 12, number 4, 1997.http://www.mwc-cmm.org/News/Assembly/1204p11.html (accessed 27 March, 2011). </ref> "It was amazing to see even those who had never dared to go out of their district come to Calcutta..."<ref name="devadason" /> "Our people enjoyed every bit of the Assembly Gathered. They even enjoyed initial confusions and difficulties. Seeing so many Mennonite Christians of the world under one shamiana made them even more proud Christians. Roaming around in the streets of Calcutta with their badges and cotton bags hanging from their shoulders they declared with pride being Anabaptist Christians. Even those who were generally very timid confronted elite Calcuttans by declaring that they are loyal citizens of India as well as of heaven. When they returned from Calcutta they were different Christians. They became bold to witness for the Gospel. I believe Assembly 13 has made Indian Christians stronger in the faith."<ref name="devadason" /><br />
<br />
===Ties and associations to Anabaptist-Mennonite groups===<br />
The Bharatiya Khristiya Mandali continues to be active participants within Anabaptist and Mennonite institutions. Among their local connections, the Bharatiya Khristiya Mandali participates regularly with the MCSFI (Mennonite Christian Fellowship of India) as well as the All Asia Mennonite Fellowship. But besides participating with regional Anabaptist organizations Bharatiya Khristiya Mandali also coordinates with both Western and Global Anabaptist organizations including Mennonite Central Committee, Mennonite World Conference and Brethren in Christ World Missions.<ref name="sider2" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6649Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T04:35:37Z<p>199.8.232.9: /* Natural disaster */</p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for the flood victims.<ref name="bictraveler" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6648Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T04:35:04Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /> The recovery has proceeded slowly and various church leaders have asked the BIC churches of North America to pray for the recovery of the church and for all of the flood victims.<ref name="bictraveler" /><br />
<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6647Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T04:30:42Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April, 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April, 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April, 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disaster===<br />
It is estimated that there were approximately 3 million people who were forced to flee their homes in Bihar because of the flooding along the Kosi river in 2008.<ref name="shenk"> Shenk, Tim. "MCC provides flood relief in India." Mennonite Central Committee. http://mcc.org/stories/news/mcc-provides-flood-relief-india (accessed 14 April, 2011). </ref> In some places, waters spanned across 50 miles of what is normally dry land.<ref name="bictraveler"> "BIC traveler reports effects of flooding still in Bihar, India." Brethern in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_11_24_india_flooding_still_felt.asp (accessed 27 March, 2011).</ref> While the death toll varies widely from 10,000 to estimates reaching into the hundreds of thousands, Harvey Sider, who was traveling in the region around the time of the flooding, indicates that these figures are usually grossly underestimated.<ref name="sider2" /> Apparently, the Kosi overflowed due to mismanagement of the waterway system.<ref name="sider2" /> A strategic breach in a barrage on the Nepalese side of the border got out of control and sent a rush of water into the Kosi River area.<ref name="bictraveler" /> While the majority of those effected by the flooding are Hindu, about 8,000 members of the Brethren in Christ church live in the affected region.<ref name="shenk" /> [[Mennonite Central Committee]] provided $50,000 in aid through its associated counterpart, the [[Mennonite Christian Service Fellowship of India]].<ref name="shenk" /> The Mennonite Christian Service Fellowship of India then organized volunteers from the Mennonite and Brethren in Christ churches to distribute food to the displaced families regardless of their religious affiliation.<ref name="shenk" /><br />
<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6643Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T03:30:19Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April 2011).</ref><ref name="burkhardt" /> The church official cited four actions which are currently underway or have been planned: calling the global Church to pray for Christians in Orissa; meeting with 15 to 20 church leaders from the immediate area in late September to plan a response to the violence and its victims; seeking financial support to rebuild homes, churches, and institutions; and meeting later with up to 200 church leaders in the broader area to hear from them how to help their people who have been victimized.<ref name="burkhardt" /><br />
<br />
===Natural disasters===<br />
<br />
<br />
<br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6642Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-18T03:18:13Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
<br />
|Row 5 title = Affiliated<br />
|Row 5 info = <center>5,237</center><ref name="bicwm" /><br />
<br />
|Row 6 title = Number of Congregations<br />
|Row 6 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
===Anti-Christian violence===<br />
Though the situation has not escalated in the Bihar province, the Indian church has suffered devastating losses at the hands of anti-Christian nationals. According to Sider, the situation seems to be an increasing issue. In particular, the [[Brethren in Christ Church in Orissa]], where it is illegal to preach about Christ and to baptize, has had both buildings and lives lost.<ref name="sider2" /><ref name="exploreindia"> "India." Brethren in Christ World Missions. http://www.bic-church.org/wm/explore/india.asp (accessed 14 April 2011).</ref> In 2001, a Brethren in Christ pastor was martyred, the first such incident, and a foreign missionary from Australia and his two sons were burned to death.<ref name="burkhardt">Burkhardt, Ferne. "Leader from BIC Church in India reports on violence in Orissa." Brethern in Christ Church of North America and Mennonite World Conference. http://www.bic-church.org/news/churchwide/archives/08_09_24_mwc_india_release.asp (accessed 14 April 2011).</ref> Reporting to the International Brethren in Christ Association the regional administrator for South Asia, who oversees the 180 congregations in India, explained that the violence goes far beyond the BIC church engulfing the entire Christian community.<ref name="burkhardt" /> "There have been threats, beatings, and persecution for the last 20 years, but the [current] situation is very tense. People have been brutally murdered, hacked to death, women have been gang raped, and more than 100 churches in all six districts have been burned." In this most recent wave of violence, "Brethren in Christ members have been attacked but not killed."<ref name="burkhardt" /> The administrator is referencing primarily to the events of August 26, 2008 when a crowd of up to 4,000 Hindu fundamentalists attacked the BIC Girls Hostel in Nuagaon. The militants, set fire to the building, bombed the campus and destroyed a nearby BIC church. The hostel was one of nine such facilities operated by the Indian BIC Church through the BICWM-sponsored SPICE program. Luckily the staff and children all managed to escape unharmed.<ref name="spiceattack"> "SPICE Hostel Attacked." Brethren in Christ of North America. http://www.bic-church.org/news/churchwide/archives/08_08_27_spice_attack.asp (accessed 14 April 2011).</ref><ref name="burkhardt" /><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6608Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T10:27:05Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest" /> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6607Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T10:21:44Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. It was recognized that the Hindu caste system was making evangelism a much more difficult task than in other regions such as the mission field in Africa. Because of this reality, the BIC in North America experienced a church-wide shift in attention away from India towards the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India. The experience revealed the need for stronger leadership in the field, a permanent mission station and for more adequate financial support. <ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission reached a benchmark in 1918 and had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents. <ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee with 151 baptisms of new converts; the Christian community now numbered around 200. The church recognized that it had been growing slowly. Likely the biggest contributing factor was the fact that evangelism had always struggled to make inroads into the Hindu community. The caste system had always been a hurtle for the likely convert. Essentially, in caste system conversion makes one equivalent to an outcast among their people. Which explains why the most converts prior to the mid-century the most converts were form lower castes whose members would likely loose less by conversion. But thankfully, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1945'''<br />
|The widely successful mission to the Santals begins. The Santals were a tribal group moving into the Bihar region. They were notably less bound to the Hindu caste system and were thus more responsive to evangelism. In fact, when BIC missionary Charles Engle originally contacted them he discovered that some of the Santals were already baptized Christians. Because of the Santals response to evangelism, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<ref name="quest"> Among the Santals, several nationals rose up as talented leaders. Benjamin Marandi, an excellent church planter, began a church by himself that would swell to well over 1000 members before his active days of ministry were done.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6605Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T09:48:36Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee. While the church had been growing slowly, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<br />
|-<br />
|valign="top"|'''1945'''<br />
|The mission to the Santals begins. The Santals were less bound to the Hindu caste system and were thus more responsive to evangelism. Because of this reason, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1955'''<br />
|The first constitution for the Brethren in Christ Church in India was written. Within the document, there was noted cooperation between the foreign missionaries and the native church leaders. Both would serve on the church's executive committee. Unfortunately the constitution was never registered as an official document. Subsequently, the document was only ever loosely followed.<ref name="frommissiontochurch" /> Among several new changes the constitution provided for a church chairmanship to be rotated among four regional superintendents.<ref name="quest" /> An interesting factor to note is that the first church Chairman was a missionary and not a national.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|A foreign missionary continued to sit as church chairman until 1967 when Chairman Harvey Sider indicated that he would not be available to continue being church chairman. Form this point onward the church chairman has been an Indian national.<ref name="frommissiontochurch" /> The first nationals to hold the office were Hem K. Paul, Surendra N. Roy, Patros Hembrom and Sohan Lal Bara.<ref name="quest" /> Following this movement towards integrating nationals into church leadership, the ordained leadership joined the mission/church executive committee. This was the first real opportunity for nationals to become a real part of the decision making process. Naturally this slowed the process down considerably, but it also furthered the development of trust, mutuality and holistic decision making.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1972'''<br />
|As nationals continued to take over the institutions of the church, it became increasingly important to have a constitution that was registered with the sate government. In 1972 a revised constitution was finally approved and registered in the state capital of Patna. Besides allowing the church to be recognized as a authentic Indian institution, the registered status, allowed for the church to receive funds directly from North America rather than through the mission. The document remains to be the basis for policy decisions in the Brethren in Christ Church in India.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|With the church officially registered, the Mission transferred ownership of all lands and holdings over to the national BIC church of India. And in 1974 the BIC Mission in India was officially terminated. This was the moment when the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6601Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T09:03:10Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee. While the church had been growing slowly, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<br />
|-<br />
|valign="top"|'''1945'''<br />
|The mission to the Santals begins. The Santals were less bound to the Hindu caste system and were thus more responsive to evangelism. Because of this reason, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1967'''<br />
|The first constitution for the Brethren in Christ Church in India went into effect.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|The BIC Mission in India was officially terminated. At this moment the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6600Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T09:01:20Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission also expanded their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end the missionaries were unable to establish a permanent mission in India. But they did give the next generation of missionaries valuable insights into what is required for establishing a successful mission in the region.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group of missionaries led by Henry Smith poised to conduct a mission informed by the difficulties of the past mission in Arrah.<ref name="quest" /> <br />
|-<br />
|valign="top"|'''1918'''<br />
|The mission had established three stations in Bihar: Saharsa, Madhipura and Supaul. After five years of mission work, Saharsa and madhipura reported to have two members and four inquirers; Supaul had 16 adherents.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1919'''<br />
|Marked the beginning of the church's orphanage ministry. The missionaries began by simply caring for a motherless boy but soon formed both a boys and girls orphanage each with their own school. The orphanages would eventually become the principle source of members for the church as it developed through the mid-century.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1922'''<br />
|The mission adopts a new statement of purpose to explain their shift in mission tactics. Because of the lack of response to their evangelistic efforts, the mission had already begun focusing their attention on various social ministries to address issues related to orphans, widows, education and health. To continue the mission's direct evangelical work, leadership began to hire Christian nationals to supplement the foreign missionaries.<ref name"frommissiontochurch" /><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India, Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1939'''<br />
|The church in India celebrated its Silver Jubilee. While the church had been growing slowly, the church's 25th anniversary would be seen in retrospect as a turning point for the mission and the growth of the church.<br />
|-<br />
|valign="top"|'''1945'''<br />
|The mission to the Santals begins. The Santals were less bound to the Hindu caste system and were thus more responsive to evangelism. Because of this reason, a new mission, Banmankhi, was established within access of the Santal villages. This outreach to the Santal villages largely accounts for the fourfold increase of the Indian church in the decades following the Silver Jubilee.<br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1967'''<br />
|The first constitution for the Brethren in Christ Church in India went into effect.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|The BIC Mission in India was officially terminated. At this moment the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6593Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T05:16:07Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission soon expand their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end they were unable to establish a permanent mission in India.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group led by Henry Smith poised to conduct a mission informed by the mistakes of the past failed mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1917'''<br />
|After exceedingly slow years the mission baptizes its first two converts.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|-<br />
|valign="top"|'''1967'''<br />
|The first constitution for the Brethren in Christ Church in India went into effect.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1974'''<br />
|The BIC Mission in India was officially terminated. At this moment the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6592Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T05:15:11Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempt====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission soon expand their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end they were unable to establish a permanent mission in India.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group led by Henry Smith poised to conduct a mission informed by the mistakes of the past failed mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1917'''<br />
|After exceedingly slow years the mission baptizes its first two converts.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1954'''<br />
|The first three India nationals are ordained by the church.<ref name="frommissiontochurch"> Sider, Harvey R. "From Mission to Church: India." ''Brethren in Christ History & Life'' 17, (August 1, 1994): 113-144. </ref><br />
|valign="top"|'''1967'''<br />
|The first constitution for the Brethren in Christ Church in India went into effect.<ref name="quest" /><br />
|valign="top"|'''1974'''<br />
|The BIC Mission in India was officially terminated. At this moment the BIC in India became fully autonomous.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6591Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T04:57:21Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempts====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1906'''<br />
|The leaders of the BIC mission, the Angeneys leave the BIC for a different mission society. The 1906 General Conference directed the Foreign Mission Board to seek a capable leader to take charge of the mission. Meanwhile, the remaining missionaries conducted Sunday services, engaged in visitations, ministered to the sick, attempted to meet the needs of widows and conducted bible classes. The mission soon expand their ministry to education programs for women and the poor.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1912'''<br />
|Missionaries return home after struggling for seven years. In the end they were unable to establish a permanent mission in India.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1913'''<br />
|Foreign Mission Board sends over a second group led by Henry Smith poised to conduct a mission informed by the mistakes of the past failed mission in Arrah.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1917'''<br />
|After exceedingly slow years the mission baptizes its first two converts.<ref name="quest" /><br />
|-<br />
|valign="top"|'''1924'''<br />
|After a decade of mission work in India Henry Smith dies of Smallpox. Leadership passes to Amos Dick who would give a lifetime of service in India. In 1935 the General Conference made Amos Dick the Bishop of the India Mission field.<ref name="quest" /><br />
|}<br />
<br />
==Present challenges==<br />
<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9http://anabaptistwiki.org/mediawiki/index.php?title=Brethren_in_Christ_Church_Society-Bharatiya_Khristiya_Mandali,_India&diff=6590Brethren in Christ Church Society-Bharatiya Khristiya Mandali, India2011-04-17T04:34:26Z<p>199.8.232.9: </p>
<hr />
<div>{{GoogleTranslateLinks}}<br />
{{Languages}}<br />
{{Infobox<br />
|Box title = Bharatiya Khristiya Mandali<br />
|image = Image:In-map.gif<br />
|imagewidth = 300<br />
|caption = India: World Factbook, 2011<ref name="cia">"India," ''CIA World Factbook''. https://www.cia.gov/library/publications/the-world-factbook/geos/in.html (accessed 12 April 2011).</ref><br />
<br />
|Row 1 title = Location<br />
|Row 1 info = <center>Bihar, India</center><ref name="bicwm">"Global BIC Church Statistical Summary (Year ending Dec. 31, 2007)." Brethren in Christ World Missions. http://www.google.com/url?q=http://bic-church.org/wm/forms/download.asp%3Ffname%3D2009%2520Policy%2520Manual%2520Appendices.pdf&sa=U&ei=Q4R-TcWVEILYgQegl4WeCA&ved=0CAMQFjAA&usg=AFQjCNGJlLbCDpnCC4lCYGM7_dJIDllehw (accessed 14 March 2011).</ref><br />
<br />
|Row 2 title = Date established<br />
|Row 2 info = <center>1904</center><ref name="bicwm" /><br />
<br />
|Row 3 title = Presiding officer<br />
|Row 3 info = <center>Rev. Samuel Hembrom, Gen. Sec'y</center><ref name="bicwm" /><br />
<br />
|Row 4 title = Church members<br />
|Row 4 info = <center>4,841</center><ref name="bicwm" /><br />
<br />
|Row 5 title = Number of Congregations<br />
|Row 5 info = <center>65</center><ref name="bicwm" /><br />
<br />
}}<br />
<br />
'''Bharatiya Khristiya Mandali''', or the Brethren in Christ Church Society, is a BIC conference in the northern state of Bihar, [[India]]. Bharatiya Khristiya Mandali is affiliated with a variety of Anabaptist organizations: [[Mennonite World Conference]], Mennonite Christian Service Fellowship of India, [[Mennonite Central Committee]] and the All Asia Mennonite Fellowship.<ref name="sider1">Sider, Harvey. Email interview. 23 March 2011.</ref> At the end of 2007 Bharatiya Khristiya Mandali reported to have 4,841 members in 65 congregations.<ref name="bicwm" /><br />
<br />
{{storiesblock<br />
|PageName= Bharatiya Khristiya Mandali<br />
}}<br />
<br />
==History==<br />
===Origins===<br />
====Early mission attempts====<br />
In 1903, the BIC [[General Conference]] authorized the [[Foreign Mission Board]] to establish a mission in India under the supervision of the Brethren in Christ Church. The mission began to take form in 1904 and a year later the BIC missionaries arrived in Bombay. The group took up residence in Arrah, near the India-Nepal border in the state of Bihar. But after the first year, it became evident that the mission was struggling. In 1905 the leaders of the mission group left the Brethren in Christ to work with a different mission society. Beyond this initial setback, the missionaries were not providing large numbers of converts. In fact, by 1909 the mission community numbered a mere 15 individuals. Around this time the BIC at home was experiencing a church-wide shift in preference, favoring the fruitful missions in Africa. Eventually, in 1912, the missionaries returned home. They had been unable to successfully establish a permanent mission station but they set the stage for later mission work in India.<ref name="quest">Wittlinger, Carlton O. ''Quest for Piety and Obedience: the Story of the Brethren in Christ''. Nappanee, Ind, Evangel Press, 1977.</ref><br />
<br />
====Founding of the Brethren in Christ Church Society====<br />
The Foreign Mission Board soon issued a statement that a second mission to India would soon be established. The group solidified and in 1913 the missionaries reached Calcutta under the leadership of Henry Smith. The missionaries spent their first month observing the facilities and methods of other established Anabaptist missions in India. After this short period the group began looking for a place to start their own ministry.<ref name="quest" /> Smith approached the comity committee, a collection of Christian churches and missions in India that guided new missions to yet un-evangelized regions of India.<ref name="churchinmission"> Sider, Harvey. ''The Church in Mission''. Nappanee, Ind, Evangel Press, 1975.</ref> Through the guidance of their fellow Christians, the group eventually decided upon a location in the densely populated Bhagalpur District of Bihar. The mission, established it's first residence house in the village of Saur. Several months later the group decided to move twelve miles north of Saur to Madhipura. By 1918 the mission had established a presence in Bihar with mission stations in Saharsa, Madhipura and Supaul.<ref name="quest" /><br />
<br />
===Timeline===<br />
{|cellpadding="3"<br />
|valign="top" width="200"|'''1905'''<br />
|The first [[BIC]] missionaries arrive in Bombay on January 6. The missionaries station themselves in Arrah, in north [[India]]. While they spend most of their time engaged in language studies, the Missionaries set up a preliminary Sunday service and Sunday school for those able to speak English. By October the the missionaries had baptized the first three converts: a Brahman and a Muslim father and daughter.<ref name="quest" /><br />
<br />
<br />
==Present challenges==<br />
<br />
<br />
===Economic and literacy challenges===<br />
Listed among the current issues that Harvey Sider cites as the main challenges for the people of Bihar and for the church was government corruption, low education and poverty.<ref name="sider2">Sider, Harvey. Email interview. 14 April 2011.</ref> In the 2011 India census, the state of Bihar was reported to have the third highest population among all other states and union territories, at the same time, Bihar also possesses the lowest literacy rate in the country with only 63.82% of the state's population being literate.<ref name="census2011>Office of the Registrar General and<br />
Census Commissioner, India. "Census 2011 Provisional Population Totals." Ministry of Home Affairs. http://www.thehindu.com/multimedia/archive/00517/India_Census_2011___517160a.pdf (accessed 16 April 2011).</ref> Furthermore, the statistics for the fiscal year 2010 showed that Bihar had the lowest per-capita income for all of India: 16,119 Rupees or approximately 340 US Dollars (the exchange rate used was 47.36 Indian Rupees to 1 USD).<ref name="vmw">VMW Analytic Services. "Economy of the Federal States & Population for Year 2011." UNIDOW Financial Intelligence Services. http://unidow.com/india%20home%20eng/statewise_gdp.html (accessed 16 April 2011).</ref> In terms of governmental corruption the situation is bleak. Nitish Kumar, Chief minister of Bihar's state government, has said that curbing corruption is the greatest challenge facing his administration.<ref name="thetimesofindia">"CM: Corruption biggest challenge." The Times of India. http://articles.timesofindia.indiatimes.com/2008-12-13/patna/27922120_1_corruption-nitish-kumar-gallantry-medals (accessed 16 April 2011).</ref> Reuters reports that "Bihar has become a byword for poverty, lawlessness and corruption."<ref name="reuters">Financial Express. "Doing business the hard way in Bihar." Reuters. http://www.financialexpress.com/news/doing-business-the-hard-way-in-bihar/274316/ (accessed 16 April 2011).</ref><br />
<br />
==Electronic Resources==<br />
<br />
==Citations==<br />
<references/><br />
<br />
==Acknowledgments==<br />
Jonathan Harnish compiled much of the information presented here in a student research paper for a spring 2011 Anabaptist Mennonite History Class at [[Goshen College]].</div>199.8.232.9