A Pilgrimage Of Faith, J.B. Toews, 1993

ritual renewal prompted Mennonite Brethren to pursue missionary opportunities (between 1917 and 1928) that had been illegal before the revolution. They began inten- sive evangelism among their Russian neighbors, and several colonies reported significant numbers of conversions of peo- ple surrounding the Mennonite settlements. One example of this resurgence of outreach was the tent mission led by Jakob Dyck and a staff of twenty-four This moving spiritual phe- nomenon ended in a martyr's death for Dyck and several co- workers. Other leaders in evangelism to the Russian people were Adolf Reimer and Heinrich Enns, whose story was a heroic testimony of suffering unto death.24 Unique also was the missionary extension to the northern regions of Siberia along the rivers Irtysch, Ob and Tomsk, some two thousand kilometers north, where the gospel was previously un- known.25 The Test for Survival The new communist regime tested the Russian Mennon- ites as never before. Vast numbers took the opportunity to leave. From 1923 to 1928, roughly 21,000 Mennonites emi- grated to Canada,26 In 1930, another four thousand fled via Germany and China, eventually finding their way to Paraguay and Brazil, with smaller numbers going to Canada.27 Of significance for die church during this time of increas- ing government pressure was the All-Mennonite Congress in Moscow, January 1925. The resulting petition to the govern- ment pleaded for religious liberty, It sought: (1) the right to hold religious meetings and discussions in church and private homes for adults and children; (2) permission to form reli- gious societies and choirs, and to conduct religious instruc- tion, especially to children and youth; (3) permission to estab- lish Mennonite orphanages and provide Christian education; (4) permission to erect new church buildings, and exemption 146 IN THE SHADOW OF THE RUSSIAN REVOLUTION of churches and ministers from special taxes; (5) the right to acquire Bibles and other Christian literature, including periodi- cals for the congregations; (6) permission to conduct Bible courses to train ministers; (7) recognition of schools as neutral territory, free from anti-religious propaganda; (8) exemption from military service and basic military preparation, the granti- ng of useful alternative service, and exemption from taking the oath.28 These requests were all denied. The conference immedi- ately launched a second appeal, closing with the words: "Give us our children, give us freedom to train and educate them according to the commands of our conscience."29 Again the requests fell on deaf