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

(1835- 1930), John S, Coffman (1848-1899), Daniel Brenneman (1834- 1919) and Solomon Eby (1834 1931) are part of the gallery of evangelists in Mennonite history.3* Significant revivals in the 1940s and 1950s crossed Menno- nite boundaries, The community revivals in British Columbia, southern Manitoba and Ontario, as well as in communities in the United States, enjoyed strong participation from varied Mennonite groups. The Mennonite Brethren understanding of faith and life found its General Conference parallel in men like Theodore Epp, for many years with the Back to the Bible Broadcast radio program in Nebraska; ChL Suckau in the Berne, Indiana, congregation and founding president of Grace College of the Bible; and Henry J, Brown, a missionary to Chi- na. In the Mennonite Church (sometimes informally known as the "Old Mennonite Church") die parallel can be recog- nized in the Brunk Revival phenomenon and the evangelistic theology of Myron Augsburger,2* The level of inter-Meruionite involvement by the Menno- nite Brethren has been conditioned by theological considera- tions and emphases. The recent assessment that "Mennonite 162 MENNQNTTE IMMIGRATION TO CANADA DURING THE 1920s Brethren. . . found Inter-Mennonite relations most difficult" and were known for a "traditional stance" of withdrawal*5 fails to recognize that they, like many other Mennonites in North America and Europe, have not understood Anabaptism as leaving room for a wide latitude of theological understand- ings, an openness held by some Mennonite groups,31 Menno- nite Brethren frequently have felt that some Mennonite groups have underemphasized essential aspects of New Testament truth as understood by the early Anabaptists, The continued Mennonite Brethren relationship in North America with General Conference and other Mennonite groups does not rest on conference-to-conference relationships but on spiritual affinity at the local church level. An example of such mutuality is Columbia Bible College in Clearbrook, British Co- lumbia, which the General Conference and Mennonite Brethren conferences of British Columbia own and operate jointly,32 Mennonite Brethren have not felt comfortable separating theology as represented in their Confession of Faith from their understanding of the church as a covenant community. Men- nonite Brethren ministers are urged to subscribe to the Con- fession of Faith of the conference. For ordained ministers to have the latitude to question the preexistence of Christ, his virgin birth and his literal bodily resurrection, is unacceptable to Mennonite Brethren." A quotation from