A History of the Mennonite Brethren Church, Ja Toews

the school. Since the Mennonites were in full control of both elementary and secondary schools, provision was made for thorough instruction in biblical history, church history, and related subjects. From P. M. Friesen's comprehensive treatment of the "school-question" (Schulwesen)'* one gathers the impression that he also shared this view. The deeper spiritual needs of young people were not met, however, even by schools that provided religious instruction, in many instances under competent Christian teachers. As a result early youth activities 228 HISTORY OF THE MENNONITE BRETHREN CHURCH and ministries arose spontaneously out of the spiritual concern of certain individuals for young people. How young people sometimes suffered because of a lack of spiritual nurture can be seen from the memoirs of G.P. Froese, who had become a member of the M.B. Church around 1885: The church had Bible study hours {Bibelstunden), Sunday school, and a church choir. But the young people were left loo much to themselves. Bible schools did not exist at the time. ... It may well be, that other congregations were farther ahead in making provisions for their young people. From the Molotschna M.B. Church it was reported that brethren had been appointed to work with young people. Our ministers were otherwise helpful in assisting (young people) to come to a true faith. But they were governed too much by the thought that after conversion we were safe. ... I can only say that as a result 1 have suffered much. In the first two decades of the twentieth century youth fellowship groups became generally accepted in the M. B. churches of Russia. It should be noted, however, that there was a separate organization for young men, the Juenglingsverein (young men's fellowship) and also for young women, the Jungfrauenverein (young women's fellowship). These fellowship meetings were not only attended by members of the church, hut also by the unsaved relatives and friends of members. The purpose of these meetings was to promote the spiritual growth of believers, and to influence the unsaved to make a personal commitment to Christ. According to A. H. Unruh, these "associations" were not so much a result of church policy, but rather a result of the vision of deeply concerned individuals who acted as "youth sponsors," 41 naturally with the approval and blessing of the church. After the large revivals in 1924-25, large youth festivals were also organized, but all such activities were terminated in the early years of the Stalin regime. 2. Early Developments in America The North American situation differed widely from that in Russia. Here the principle of separation of church and state, as noted earlier, also implied that secular public schools were without any religious instruction. On the other hand, the churches had complete freedom to develop their educational and youth ministries as they pleased. At first, however, as Walter and Ka