A History of the Mennonite Brethren Church, Ja Toews

who usually organized separate congregations. Originally coming from different cultural backgrounds, the two groups differed from one another in the mode of baptism (Frisians baptized by sprinkling, the Flemish by pouring), in the administration of communion, and in other minor matters. These divisions were perpetuated in the Mennonite colonies of South Russia. Although the Mennonites were congregational in church polity, authority was concentrated largely in the hands of the elders. 13 14 HISTORY OF THE MENNONITE BRETHREN CHURCH Church membership in many instances was expressed only through church attendance and obedience to church tradition. To be sure, there were always notable exceptions, but in general, spiritual life was at a low ebb. Religious and cultural isolation and the lack of missionary vision and involvement eventually produced a conventicle-type of Christianity, so that Mennonites became known primarily as die Stillen im Lande (the quiet in the land). In Prussia their conservatism and resistance to change are also seen in the fact that the Dutch language was retained in the worship services for over 200 years in their new environment. After 1750 the congrega- tions gradually shifted from the use of Dutch to German in their public meetings. 1 Had the Mennonites emigrated to Russia some fifty years earlier, they would in all probability have continued to speak the Dutch. It would have been well if later generations in Russia (and even in Canada and the United States) would have reminded themselves that the change from Dutch to German was a mere historical coincidence, and that the German language was not an integral part of the Anabaptist heritage. The constant identification of true Mennonitism with German language and culture created serious problems for the faith and mission of the church. The growing pressure of Prussian militarism under Frederick the Great made it increasingly difficult for the non-resistant Mennonites to remain loyal to their convictions. Moreover, because of the Mennonites' refusal to pay taxes in support of the state church and the military establishment (both based on land ownership), a regulation was passed by the state ministry in 1774 prohibiting the purchase of land except with the consent of the king. In 1789 Frederick's successor issued an edict which categorically denied further acquisition of land to the Mennonites. It is not surprising, therefore, that the far-sighted land settlement policy of Catherine II of "all the Russias" (as expressed in the Manifesto of 1763) was interpreted by many Mennonites as a special manifestation of divine providence. A New Environment The special charter of privileges granted to the Mennonites in 1788 (and reaffirmed by Tsar Paul I in 1800) did not vary significantly from the privileges granted to other immigrants. Russian colonial policy at that time was designed to separate all foreigners from the native