A History of the Mennonite Brethren Church, Ja Toews

ements were established in the Ukraine, Crimea, Caucasus, South-central Asia and in Siberia. Religious and Moral Conditions Given these geographical, political, economic and social conditions, it is not surprising that religious life and ethical practices gradually KKOM BKI.IKVKU.s" CHURCH TO PARISH CHURCH 19 declined. Mennonite historians are generally agreed that the spiritual life in the colonies was at a low ebb in the first half of the nineteenth cen- tury. Robert Kreider observes that "the Mennonite Church in the Rus- sian Mennonite environment moved in the direction and exhibited many of the characteristics of the Volkskirche or what the English call the 'parish pattern of the Church.' "" Gerhard Lohrenz describes the problems of the pioneer era similarly: Under these circumstances a slow stagnation crept into the intellectual and spiritual life of the group. When missionary David Schlatter visited the colonies in 1835 he reported that the church had "lost its salt." But the spiritual life was to sink even lower during the next two decades. "' The late C.H. Smith, prominent Mennonite scholar and historian, confirms these impressions when he writes: "The spiritual life of the colonists through the first two generations was not of a high order."" This low level of morals and spirituality cannot simply be explained in terms of the socio-economic conditions described earlier. Other, more basic causes must be considered. Causes of Spiritual Decline Lack of Spiritual Leadership A river cannot rise higher than its source. But for the grace of God, a people can rise no higher than their heritage and their leadership. It appears almost incomprehensible that among the 228 families who comprised the first contingent of immigrants who settled in Chortitza there was not a single minister! They arrived at their new home religiously unorganized and spiritually shepherdless. This situation can partly be explained by the customary election of ministers at that time. Ministers were chosen from the laity and were expected to serve without pay. It was natural, therefore to choose them from the well-to-do class, who could afford to serve. The wealthier members among the Danzig Mennonites were originally denied passports, and hence no preacher or elder accompanied the pioneer group. Although this problem was solved through ordination of some men by proxy, the churches in Chortitza continued to suffer from poor leadership. In the Molotschna the situation was somewhat better because several groups had come as organized congregations with their elders and ministers (e.g., Alexanderwohl, Gnadenfeld). Unfortunately, no provision was made by the churches for the education and training of their ministers, and hence their biblical knowledge was derived mainly from the religious instruction received in the elementary schools. This, coupled with almost complete cultural isolation, inevitably produced an intelle