Tag Archives: AMBS

Abrir Los Brazos y El Corazon Los Migrantes / Open Arms and Hearts to the Migrants

(scroll for English)

por Carlos Martínez García

Un decenio de celebración y ejercicio reflexivo. El Congreso Mundial Menonita eligió la década 2017-2027 para evaluar tanto la Reforma protestante como la Reforma radical y la influencia de ambos movimientos en el surgimiento del anabautismo constructor de paz. Durante el mencionado decenio, cada año, ha tenido y tendrá lugar en distintos lugares del mundo el ejercicio llamado Renovación. En el 2017 la reunión se llevó a cabo en Augsburgo, Alemania; el año pasado en Kisumu, Kenia; y en el presente la sede es San José, Costa Rica.

 El tema para el evento en Costa Rica es “Justicia en el camino: migración y la historia anabautista-menonita”. Los anabautistas/menonitas del siglo XVI, y subsecuentes centurias, debieron migrar constantemente en búsqueda de libertad para difundir y practicar sus creencias. Estas migraciones se hicieron en condiciones muy adversas. Además del marco histórico y bíblico teológico que se presentará en Costa Rica, se solicitó a distintos ponentes referir experiencias sobre el tema migratorio actual y cómo están respondiendo las comunidades de fe identificadas con el anabautismo. En mi caso me requirieron para compartir “cómo mi iglesia, o iglesias en mi región, han experimentado la migración o formas en que están respondiendo a las necesidades de los desplazados”. A continuación reproduzco lo compartido en Renovación 2019:

A finales del 2018 llegaron en caravana miles de migrantes centroamericanos a México. Aunque desde hace muchos años el país ha sido ruta de paso para quienes migran de América Central con la esperanza de llegar a Estados Unidos de América (EUA), por primera vez grupos organizados demandaban se abriera la frontera mexicana para que pudieran entrar y transitar por el país con seguridad.

En términos generales la población comprendió las razones de los migrantes para huir de sus países y buscar un mejor futuro. Históricamente millones de mexicanos han migrado hacia EUA. En la actualidad un alto porcentaje de ellos y ellas viven allá con temor ya que no tienen papeles de residencia. Su contribución a la economía estadounidense es importante, cálculos de hace dos años mostraron que diez por ciento de la economía depende de la fuerza laboral de los migrantes mexicanos. Además de su contribución económica, estos migrantes aportan diversificación cultural a los EUA. La segunda ciudad con más mexicanos, después de la ciudad de México, es una urbe norteamericana: Los Ángeles, California.

Aunque hubo sectores que tuvieron pensamientos y acciones hostiles hacia las caravanas de migrantes que llegaron a México a finales del 2018 y primeros meses del presente año, el sentimiento más amplio fue el de solidaridad y la realización de campañas para levantar ayuda y proveer a los migrantes de ropa, alimentos, medicinas, atención médica y acompañamiento en su caminar hacia el norte.

En la Conferencia de Iglesias Evangélicas Anabautistas Menonitas de México (CIEAMM), por medio del ministerio Sendas de Justicia, se hicieron llamados a coordinarse con otras organizaciones e iglesias que deseaban dar ayuda en las necesidades expresadas por los migrantes. Este es un punto importante, es necesario escuchar a quienes se quiere servir para que la solidaridad sea relevante y centrada en las carencias de los migrantes y no en la buena voluntad de las personas que a veces dan ayuda pero no es la que necesitan los migrantes. Una vez que se detectó qué tipo de ayudas requerían los refugiados temporales en México, por distintos medios se compartió la información y direcciones de centros de acopio para hacer llegar los paquetes de ayuda.

El coordinador del ministerio Sendas de Justicia de la CIEAMM es miembro de la Iglesia Fraternidad Cristiana/Vida Nueva, en la que soy pastor junto con Óscar Jaime Domínguez. Su nombre es Fernando Sandoval, él invito y animó a la comunidad para levantar fondos y poder adquirir productos que necesitaban los migrantes. Para conocer dichas necesidades visitó el lugar que abrió el gobierno de la Ciudad de México para albergar a miles de desplazados centroamericanos, principalmente de Honduras y El Salvador.

 Fernando conversó con hombres y mujeres de distintas edades. Les solicitó permiso para grabar su testimonio con el teléfono celular, con el fin de compartir la grabación en Fraternidad Cristiana/Vida Nueva. Lo que escuchó y vio nuestra comunidad fue conmovedor, ya que cada historia contada era una tragedia de sufrimiento que permitía comprender por qué las personas decidieron abandonar su hogar con el fin de intentar cruzar hacia Estados Unidos. Además de la pobreza como causa para salir, mencionaron la violencia padecida y el miedo a ser víctimas de todo tipo de abusos que denigran la dignidad humana.

La hermandad dio aportes que Sendas de Justicia llevó a los migrantes. Fue sorprendente la respuesta de la comunidad que decidió abrir sus brazos y el corazón a quienes estaban vulnerables en su paso por México. Tomamos en serio la enseñanza de Jesús, quien nos invita al amor solidario que alimenta al hambriento, viste al desnudo, da agua al sediento, protege al desvalido, cuida al enfermo, visita al encarcelado (Mateo 25:35-36). Hicimos un ejercicio de compasión, ponernos en el lugar de los migrantes necesitados y actuar para llevar algo de acompañamiento y consuelo.

En la tarea de llevar ayuda a los migrantes tuvo lugar una linda cooperación entre Sendas de Justicia y un grupo de profesores y estudiantes del Anabaptist Mennonite Biblical Seminary de Elkhart, Indiana. Allá se enteraron de lo que estaban haciendo la CIEAMM y la Iglesia Fraternidad Cristiana/Vida Nueva para servir a los migrantes, entonces el profesor Jamie Pitts compartió la información y el resultado fue una ofrenda que enviaron a Sendas de Justicia para que se usara de la manera que se considerara más conveniente. El ministerio Sendas de Justicia compró implementos que entregó a los migrantes e informó a los donantes de cómo se usó el donativo. Creemos firmemente que en la mayordomía cristiana es indispensable la rendición de cuentas y el buen uso de los recursos que hermanos y hermanas en la fe nos confían.

La solidaridad con los migrantes tiene antecedentes en la Iglesia Fraternidad Cristiana/Vida Nueva. Desde hace algunos años la comunidad contribuye con donativos en especie (alimentos, artículos de higiene personal) a la Casa Tochán, que es un refugio y lugar de defensa legal de migrantes que buscan protección mientras están en México y tienen por objetivo ingresar a Estados Unidos. Los hermanos y hermanas llevan distintos productos que se entregan a Casa Tochán, son muestras de que entendemos que somos seguidores de un migrante como Jesús, quien nació en condiciones muy similares a las vividas por familias que emprenden el éxodo obligadas por los poderes que tienen el corazón duro.

Abrir los brazos y el corazón a los migrantes es parte del discipulado cristiano. Entre ellos y ellas viajan personas que, como la mujer sirofenicia, nos ayudan a descubrir dimensiones de la fe que solamente vemos cuando somos frágiles  y marginados. De ésa mujer Jesús dijo que era muy grande su fe y la puso de ejemplo de confianza en Dios (Mateo 15:28). Y hemos encontrado esta fe en los migrantes.


by Carlos Martínez García, CIEAMM

It was a decade of celebration and reflective exercise. The Mennonite World Conference chose the 2017-2027 decade to evaluate both the Protestant Reformation and the radical Reformation, and the influence of both movements in the emergence of peace-building Anabaptism. During the mentioned decade, every year,  Renewal will take place in different parts of the world. In 2017 the meeting was held in Augsburg, Germany, last year in Kisumu, Kenya, and right now the headquarters are in San José, Costa Rica.

The theme for the event in Costa Rica is “Justice on the Way (Road): migration and Anabaptist-Mennonite history”. The Anabaptists / Mennonites of the sixteenth century and subsequent centuries had to constantly migrate in search of freedom to spread and practice their beliefs. These migrations were made under very adverse conditions. In addition to the historical and biblical theological framework that will be presented in Costa Rica, different speakers were asked to share experiences on the current issue of migration and how the communities of faith identified with Anabaptism are responding. In my case they asked me to share “how my church or churches in my region have experienced migration, or ways in which they are responding to the needs of the displaced.” Please find below what I prepared to share at Renovación (Renewal 2019):

Caravans of thousands of Central American migrants arrived in Mexico at the end of 2018. Although for many years the country has been a transit route for those who migrate from Central America with the hope of reaching the United States of America (USA), for the first time organized groups demanded that the Mexican border be opened so that they could enter and travel safely through the country.

In general terms, the Mexican people understood the reasons of the migrants to flee their countries and look for a better future. Historically, millions of Mexicans have migrated to the United States. Currently, a high percentage of them live there with fear because they do not have residence papers. Their contribution to the US economy is important; calculations two years ago showed that ten percent of the economy depends on the labor force of Mexican migrants. In addition to their economic contribution, these migrants bring cultural diversification to the USA. The city with more Mexicans, second only to Mexico City, is a North American city: Los Angeles, California.

Although there were sections of Mexico that had hostile thoughts and actions towards the caravans of migrants that arrived in Mexico at the end of 2018 and the first months of this year, the broadest sentiment was solidarity. There were campaigns to raise aid and provide migrants  with clothes, food, medicines, medical attention and accompaniment in their walk to the north.

In the Conference of Anabaptist Mennonite Anabaptist Churches of Mexico (CIEAMM), through the Pathways to Justice Ministry, calls were made to coordinate with other organizations and churches that wished to give assistance to respond to the needs expressed by the migrants. This is an important point; it is necessary to listen to those who we want to serve so that solidarity is prevalent and focused on the needs of migrants and not on the goodwill of people who sometimes give help when it is not what migrants need . Once the type of aid required by temporary refugees in Mexico was determined, the information and addresses of collection centers were shared by different means to send the aid packages.

The coordinator of the Ministry of Justice of the CIEAMM is a member of the New Life Christian Community Church, where I am a pastor along with Óscar Jaime Domínguez. His name is Fernando Sandoval. He invited and encouraged the community to raise funds and purchase products needed by migrants. To meet these needs, he visited the place opened by the government of Mexico City to house thousands of displaced Central Americans, mainly from Honduras and El Salvador.

Fernando talked with men and women of different ages. He requested permission to record his testimony with the cell phone, in order to share the recording in New Life Christian Community Church. What he heard and saw moved our community, as each story told was a tragedy of suffering that allowed us to understand why people decided to leave their homes in order to try to cross into the United States. In addition to poverty as a cause to leave, they mentioned the violence suffered and the fear of being victims of all kinds of abuses that denigrate human dignity.

The church community gave contributions that Pathways to Justice (Sendas de Justicia) took to the migrants. The response from the community was surprising as they decided to open their arms and hearts to those who were vulnerable in their passage through Mexico. We take seriously the teaching of Jesus, who invites us to the love of solidarity that feeds the hungry, dresses the naked, gives water to the thirsty, protects the helpless, takes care of the sick, visits the incarcerated (Matthew 25: 35-36). We did a work of compassion, putting ourselves in the place of needy migrants and acting to bring some accompaniment and comfort.

In the task of bringing the help (materials) to the migrants, there was cooperation between Pathways to Justice (Sendas de Justicia) and a group of teachers and students of the Anabaptist Mennonite Biblical Seminary in Elkhart, Indiana. There they found out what CIEAMM and New Life Christian Community Church were doing to serve the migrants, and Professor Jamie Pitts shared the information with the group at AMBS.  The result was an offering that they sent to Pathways to Justice to use in a way that would be most effective and convenient. The Sendas de Justicia ministry purchased the items that were given to migrants and informed donors of how the donation was used. We firmly believe that in Christian stewardship, the accountability and proper use of the resources that conference and brothers and sisters in the faith entrust to us is indispensable.

Solidarity with migrants has a history in the experience of New Life Christian Community Church. For some years, the community has contributed donations in kind (food, personal hygiene items) to Casa Tochán, which is a refuge and legal defense for migrants whose goal is to enter the United States and are seeking protection while in Mexico. In the past, the brothers and sisters have collected different products that are delivered to Casa Tochán.  These are a product of our understanding that we are followers of a migrant like Jesus, who was born in conditions very similar to those lived by families that undertake the exodus, forced by the hard-hearted powers of this world.

Open arms and hearts to migrants is part of Christian discipleship. Among the migrants, people travel who, like the Syrophoenician woman, help us discover dimensions of faith that we only see when we are fragile and marginalized. Jesus said that that woman’s faith was very great and she set an example of trust in God (Matthew 15:28). And we have found this great faith in migrants.         

 

Making theological formation and education relevant to urban churches

by Elizabeth M. Miller for Mennonite Education Agency, originally posted in The Mennonite

Kim-Mai Tang and Khoa Ho are part of the Year 1 Cohort (class of 2017) in Eastern Mennonite Seminary’s STEP program. Photo provided by EMU.
Kim-Mai Tang and Khoa Ho are part of the Year 1 Cohort (class of 2017) in Eastern Mennonite Seminary’s STEP program. Photo provided by EMU.

Flexibility is one of the critical ways the various schools associated with Mennonite Education Agency (MEA) are making theological formation and education accessible and relevant to urban churches.

But flexibility alone is not enough. Urban church leaders are also looking for education solidly grounded in a global context and embedded in relational networks, not just institutional structures.

In response a variety of Mennonite educational institutions have developed ser­vices meant to serve and learn from urban Anabaptists, often strongly rooted in a particular geographical center or located within a series of networks and partnerships.
 
1. Instituto Bíblico Anabautista
At Centro de Alabanza in Philadelphia each week, over 20 percent of the church community gathers to study and discuss courses offered by the Instituto Bíblico Anabautista (IBA, Anabaptist Biblical Institute) and facilitated by the congregation’s pastors, Fernando Loyola and Leticia Cortés.
 

“The advantage of the courses is that you can start whenever it best suits,” said Cortés in a recent interview. “We can study at any time.”

The IBA courses at Centro de Alabanza are held twice a week. Most of the participants at Centro de Alabanza are married couples, so men study one night and women the next. This way husbands and wives are able to swap child care during their respective class nights.

“[IBA] has total flexibility,” says Rafael Barahona, IBA and the Hispanic Pastoral and Leadership Education office director. “So [the churches] can make it work for them.” IBA provides instruction manuals for students and training for facilitators, but it does not impose an external schedule on church groups using the program.

For Centro de Alabanza, this flexibility has been key. The ability to offer courses on a schedule that equally benefits husbands and wives from within the same households has had a tremendous effect on the congregation. “In my case with the women especially, they have more confidence that they are capable, that they can use their gifts,” said Cortés.

An IBA student retreat. The 2014 retreat took place in Talladega, Ala. Photo by Violeta Ajquejay.
An IBA student retreat. The 2014 retreat took place in Talladega, Ala. Photo by Violeta Ajquejay.

Cortés has observed the women immediately putting into practice what they have been learning in the classes. Some have even started preaching in the worship services.

IBA is one of the longest-running and most expansive programs for urban Mennonite church leaders. Now in its 27th year, there are 42 centers serving around 300 students across the country, from New York City to Miami to Omaha, Neb.

2. STEP
Eastern Mennonite Seminary, a graduate division of Eastern Mennonite University,operates a campus in Lancaster, Pa., that most directly serves the eastern part of the state, including many urban churches in Lancaster and the greater metro area of Philadelphia.

“One of the things unique about the EMS program is that our programs are intended for urban dwellers,” says Steve Kriss, associate director of pastoral studies at EMS Lancaster and LEADership minister for Franconia Conference.

While EMS Lancaster offers an M.Div. track and two graduate certificate programs, they also operate Study and Training for Effective Pastoral Ministry (STEP), an undergraduate-level program for church leaders who wish to strengthen their ministry and leadership experiences.

From the beginning, STEP was designed as a collaborative program, dependent on urban church networks and experience. An advisory committee from Philadelphia-area congregations helped design the original program, and teachers and students came from area Anabaptist congregations.

“It was a very deliberate attempt to connect with the vibrant urban minority [and] recent immigrant congregations in the Philadelphia urban metro area,” says Mark Wenger, director of EMS Lancaster.

STEP is grounded in practical experience and mentoring relationships. Everyone who joins STEP must already serve in a leadership role within his or her congregation, and each student is paired with a ministry mentor.

“[It’s an] embedded model, not an academy model,” says Wenger. “What you study, what you read about, what you write about, you practice right away in your context. That works in an urban setting very well.”

By necessity STEP integrates global realities into the formal education experience.

“Global political realities sometimes come crashing down in the classroom,” says Kriss. “The world does not stay as separated as it might in a more traditional setting.”

The urban congregations that partner with EMS Lancaster include Vietnamese, Latino, Anglo, African-American and Ethiopian ones. The diverse identities of these, combined with their urban context, bring global issues to the fore.

“Urban leaders are asking us to work at ways of telling the Anabaptist story that integrate with urban and global realities. For places like Philly, it’s not just the city that we’re dealing with,” says Kriss. “We’re dealing with global realities. So our coursework needs to reflect those realities.”

It has also been important for traditional Mennonite congregations to be involved in the work that urban congregations and leaders are doing. Kriss calls this “enlivening work.” “Across the board it helps build relationships and give [traditional Mennonite congregations] new ways to look at Anabaptism.”

3. AMBS-SCUPE
Both EMS in Harrisonburg, Va., and Anabaptist Mennonite Biblical Seminary (AMBS) in Elkhart, Ind., offer courses in their graduate programs specifically focused on urban contexts and ministry. They also regularly receive students from nearby urban centers.

In general, however, the seminaries report that it is the partnerships in urban-based theological education that have most strengthened their programs in this regard.

AMBS, for example, is a long-standing member of the Seminary Consortium for Urban Pastoral Education (SCUPE). Rather than try to duplicate the courses and experience offered by SCUPE, AMBS encourages students to enroll in SCUPE’s courses in nearby Chicago.

Miller-and-Martin
David B. Miller, associate professor of missional leadership development and AMBS-SCUPE program liaison, meets with advisee Martin Navarro. Photo provided by AMBS.

 

According to Rebecca Slough, academic dean, SCUPE builds on the formation offered at AMBS while introducing students to a wider network of people.

“It puts [students] in a different theological and racial-ethnic environment,” says Slough.

Julia Gingrich, a 2014 AMBS graduate who lives and works in Elkhart, credits her SCUPE courses with giving her the tools to “exegete” her urban context.

“[They] played a significant role in forming me as a missional leader who seeks to be deeply and consciously rooted in my ministry context,” she wrote in an email.

The Urban Peacemaking course Gingrich took through SCUPE was especially helpful in preparing her for her ministry internship at St. James AME, which Gingrich described as “an African-American congregation located in a marginalized Elkhart neighborhood.”

“[In Urban Peacemaking] we studied and discussed gun violence and mass incarceration, issues that are of central concern to the members and neighbors of St. James,” wrote Gingrich. “Studying these issues helped me join St. James in [its] efforts to resist these forms of violence.”

4. Center for Intercultural and International Education
The kind of partnerships and networks that have made IBA, STEP, and SCUPE possible are also crucial to the work of the Center for Intercultural and International Education (CIIE) at Goshen (Ind.) College.

CIIE focuses on welcoming students from multicultural backgrounds—who are also often urban students—as well as working with organizations and churches that work with youth.

“Many times we think urban students are more needy than other students,” says Gilberto Pérez, CIIE director. But he notes that urban students often have a level of resiliency and network navigation skills that is helpful for college. Adjusting to college without the proximity of their home network can be daunting, however, so CIIE pairs them with a student mentor. “The mentoring gives them a place to experience what they had in their home community,” says Pérez.

While CIIE focuses much of its energy on the Goshen College community itself, it also sustains partnerships with 16 different community partners that work with students of color in locations all across the country.

Their goal, Pérez says, is “to be in relationship and offer the resources the church has available.”

5. ReconciliaAsian
ReconciliAsian, an Anabaptist peace center that works mainly with Korean-American churches in Los Angeles, recently began a partnership with CIIE. Like the Philadelphia churches who partner with EMS Lancaster, ReconciliAsian finds their focus to ultimately be a global one.

Their recent partnership with CIIE allows ReconciliAsian to reach what Park-Hur calls “invisible” youth in the Asian-American community who may not fit the “model minority myth” imposed on so many Asian-Americans.

Park-Hur also hopes to speak at more family conferences with her husband, Hyun Hur. Their respective backgrounds as a Korean-American and a Korean immigrant make them uniquely equipped to communicate a message of conflict transformation across generational boundaries.

Like many urban ministries, ReconciliAsian depends on a variety of relational networks and partnerships for its work.

As important as networks and flexibility are to theological formation and education in urban contexts, they alone cannot respond to other challenges. Some urban churches, for example, want their youth to attend Mennonite colleges, but they fear those same young people won’t return after four years away.

“Our undergraduate programs are all outside major urban areas,” says Kriss. “Some Mennonite congregations feel that to raise up good leaders and send them to Mennonite schools means the congregations lose them forever, because they don’t return.”

Cost is another hurdle. Some of the programs, like IBA, keep their costs low by using volunteer instructors. But accreditation comes with a price tag that can be particularly burdensome for urban churches and leaders.

Yet relationships can go a long way toward sharing these challenges and adapting or creating new educational structures that better serve urban churches.

“We need networks of trusted relationships,” says Kriss. “We need to spend time building relationships and being in each other’s space.”

Elizabeth Miller is a member of Berkey Avenue Mennonite Church in Goshen, Ind.

AMBS introduces new name and new program

AMBS--Donella
Donella Clemens, acting chairperson of the AMBS board, asked for God's blessing on the renewed and expanded Chapel of the Sermon on the Mount. Photo provided.

by Donella M. Clemens, Perkasie congregation & vice-chair of AMBS Board

A verse from Isaiah 43 was the focus for the hum of activity at AMBS, a seminary of Mennonite Church USA (Elkhart, IN), the weekend of May 4 and 5—“I am about to do a new thing”!   The weekend recognized a new name and programs and the dedication of new facilities.

Had you walked on the AMBS campus on Friday evening, May 4, you would have been treated to a music extravaganza celebrating the renovated Sermon on the Mount chapel.  A great variety of gospel, classical, folk, brass, piano, and organ musicians played and sang, and yes, the legendary Mary Oyer led the congregation in several rousing hymns of worship.  It was a celebration of “The New” at AMBS!

What is new?

Beginning with the new school year in August, 2012, AMBS will have a new name!  The name “Associated Mennonite Biblical Seminary” has had historical meaning since Goshen Biblical Seminary and Mennonite Biblical Seminary merged.

Now as the seminary takes a new look at the present and projects into the future, it is appropriate for a new name, “Anabaptist Mennonite Biblical Seminary,” that brings focus to the ownership of the seminary by Mennonite Church USA and Mennonite Church Canada and signals awareness of a renewed interest in Anabaptist theology by Christians in many denominations around the globe.

In addition to the new name, there are new faculty members.  With the retirement of faculty who have faithfully served AMBS for many years, new, younger faculty members are being hired:

  • Rachel Miller Jacobs, assistant professor of congregational formation
  • Andrew Brubacher Kaethler, assistant professor of faith formation and culture
  • Jamie Pitts, assistant professor of Anabaptist studies

Hearing the voice of pastors and leaders across the church calling for new methods of seminary education, AMBS is unveiling redesigned programs that will include both a community-focused residential program and a program accessible to students at a distance.  These programs will allow pastors and students from our Franconia and Eastern District Conferences to pursue degrees at AMBS without moving from their home communities.

A series of six online, non-credit Anabaptist study courses will be offered for people who have completed seminary education or for those who want to continue seminary education but do not desire credit.

Check out the website (www.ambs.edu) for more information on the exciting new future at AMBS!

Mennonite Church USA Executive Leadership welcomes news service coordinator

annette_brill_bergstresser.jpgOn April 21, Annette Brill Bergstresser will join the Executive Leadership Communications team in the position of News Service Coordinator.

In this role Bergstresser will be responsible for streamlined news gathering and reporting for Executive Leadership, Mennonite Education Agency, Mennonite Mission Network, MMA, Mennonite Publishing Network and constituency groups. She will collaborate with these groups through regular meetings and will serve as copyeditor for the news that is distributed.

Bergstresser said she was attracted to the position because “it involves communicating about what God is doing across Mennonite Church USA, building relationships with different parts of the church, and extending the church’s witness to the wider world.”

Bergstresser has a bachelor’s degree in magazine journalism from the University of Kansas in Lawrence. For the last seven years, she has served as communications coordinator for Indiana-Michigan Mennonite Conference in Goshen, Ind. In this role she has developed a deeper understanding of the congregations in the conference—their diverse histories, unique cultures, strengths and challenges. And during that time her connection to the wider church has grown, as she and her co-workers have sought to link the various parts of Mennonite Church USA to their constituents.

Bergstresser is a relatively new Mennonite who did not grow up attending church. Soon after choosing to make a public commitment to Jesus Christ in 1997, she discovered Peace Mennonite Church in Lawrence, Kan., where she was baptized on May 31, 1998. As she became more involved in her congregation, one of the ways she sought to deepen her understanding of the Mennonite Church was by reading denominational publications; she remembers this as a faith-forming experience.

Before joining Indiana-Michigan Mennonite Conference, she did service learning for half a year in the publishing division of the Latin American Anabaptist Seminary in Guatemala City, as well as a term of voluntary service in Chicago. Following those experiences she studied for a year at Associated Mennonite Biblical Seminary (AMBS), Elkhart, Ind., where her sense of call to church communications work was strengthened.

Currently Bergstresser and her family live in Goshen and are part of Faith Mennonite Church. She also works part time as communications assistant for AMBS, and plans to continue in that role.