A History of the Mennonite Brethren Church, Ja Toews

hoffnung. A group of these emotional enthusiasts withdrew from Wuest's congregation in 1858, under the leadership of a teacher named Kappes. This movement also influenced the Brethren in the Molotschna and Chortitza colonies and almost wrecked the early M.B. Church (cf. Chapter 5). Wuest himself was deeply grieved by these developments in the last years of his ministry. His premature death on July 13, 1859, was interpreted by his opponents as a judgment of God, but by his friends as a deliverance from tribulation. All early Brethren are agreed in their deep appreciation for his contribution to the new life movement in South Russia. And yet it was perhaps providential that the man to whom so many Brethren were emotionally attached had to leave the scene at that particular time. Wuest was a "Moses" who led many people out of the bondage of a lifeless tradition and dead orthodoxy to a joyous assurance of a personal faith. But by training and experience he was not equipped to be the "Joshua" to lead these redeemed people into the promised land of a believers' church. In his own congregation believers and unbelievers remained "side by side" (cf. his inaugural sermon). He did not introduce "believers' baptism" and remained a pedo-baptist to the end of his ministry. Like Luther, he found it impossible to bring his original vision into actual realization. 32 HISTORY OF THE MENNONITE BRETHREN CHURCH After Wuest's death, the orphaned Brethren were compelled to find their orientation with regard to the nature of the church in their historic Anabaptist tradition and in the study of the New Testament. The statement that the Mennonite Brethren Church was "born of Anabaptism and Pietism" 23 must hence be accepted with some reservations. Pietism revitalized the fellowship-concept, but did not provide a New Testament church-concept for the Brethren. In this respect they were probably more indebted to the German Baptists than to the Pietists. Moving Toward Separation The new life emanating from Neuhoffnung, Gnadenfeld and Ohrloff had resulted in numerous conversions in many villages. The Brethren continued to meet in several centers for Bible study and prayer. In a very real sense these Bibelstunden, held in private homes, became the cradle for the birth of the M. B. Church. Two major developments led to the ultimate break with the old church. 1. Observance of Separate Communion According to an early tradition, the Gnadenfeld Mennonite Church practiced "open communion" for some time, in which Lutheran Separatists and Mennonites participated. Although P. M. Friesen is inclined to accept this view, he has not been able to find any documentary evidence for such practice. 24 The growing estrangement of the Brethren from the existing churches, and the cultivation of an intimate fellowship in their Bible study groups created a spiritual atmosphere in which the desire for separate communion was to be expected.