A History of the Mennonite Brethren Church, Ja Toews

mbers. In 1896 the conference accepted resolutions forbidding the use of tobacco or strong drink. (The latter could be used for medicinal purposes.) The same conference also took action against worldliness in dress {Kleiderputz) and participation in political meetings and elections." The well-known Mennonite historian, C. H. Smith, makes the following observations with regard to the life-style of the Krimmer Brethren: They were strict disciplinarians of both the conduct and appearance of their members. The sale of tobacco and liquor was prohibited in their village at a time when a free use of both was not regarded as a major sin by most of the other Russian Mennonite groups. Young people were carefully chaperoned by their elders in all their gatherings both social and religious. . . . Dress regulations were like-wise strict. Like other groups, they discouraged worldliness in superfluous dress, excessive buying of land, attendance at theatres and circuses, carrying Runs, hail insurance, and voting. 1 3 THF KRIMMER MENNONITE BRETHREN COME TO NORTH AMERICA 185 An examination of early conference records and church regulations of the Mennonite Brethren reveals a great similarity to the ethical emphases mentioned above. Both groups affirmed that the inner experience of renewal must find expression in a "newness of life." The Krimmer Brethren were perhaps a little more reluctant to accept cultural change than the Mennonite Brethren. Thus David V. Wiebe writes: "The early church members were reluctant to accept anything new'. Shiny buggies were looked upon as vain and in some instances repainted a dull gray." 34 Even such things as bicycles, ties and photographs were permitted only after careful deliberations. In their desire to be scriptural in all their practices, the Krimmer Mennonite Brethren developed a hyper-literalism which went beyond that of the early Mennonite Brethren. They had scruples about photographs because the Ten Commandments forbade the making of "any likeness of anything" (Ex. 20:4). They objected to musical instruments because Christians are to make melody in their heart to the Lord (Eph. 5:19 A.V.). Dresses were to be plain and jewelry was forbidden in keeping with the teaching of the Apostle Peter in 1 Peter 3:3." In retrospect it would appear that a certain "cultural narrowness," although sincerely motivated, may have been one of the factors that retarded the expansion of the group through the years. Paradoxically enough, this ethical conservatism was combined with an exemplary zeal in evangelism and missions which found expression in the founding of charitable institutions and in the commissioning of workers to many areas of the world. 5. Involvement in Home Missions From its inception the K.M.B. Church has endeavored to integrate social concern and evangelism as inseparable aspects of an effective Christian witness. As early as 1890 the conference obtained a charter f