A History of the Mennonite Brethren Church, Ja Toews

cked up by a sane and well-balanced world view may not be a safe- guard against religious fanaticism and spiritual anarchy." 30 This obser- vation is also applicable, with some qualifications, to the leaders of the Froehliche Richtung. Their one-sided interpretation and literal application of certain passages of Scripture gave rise to practices that were unbecoming to Christians and offensive to the community. The movement was marked by an excessive emotionalism. Such passages as Jeremiah 31:4, "and shall go forth in the dance of the merrymakers," and Psalm 47:1, "Clap your hands, all peoples! Shout to God with loud songs of joy!" were taken quite literally. Musical instruments played an important part in making a "joyful noise unto the Lord." The tambourin (a kind of drum) was used extensively at these meetings. The earlier emphasis on Bible study and prayer disappeared, and meetings became primarily occasions for sharing experiences and for "entertainment." 30 Unfortunately for the young church in the Molotschna, Heinrich Huebert, the leading minister, withdrew largely from his pastoral responsibilities during this crucial period (1861-1862) because of personal infirmities and the serious illness of his wife. Although opposed to the movement, he did not have the strength or courage to take an active stand, whereas Jacob Becker, his assistant, gave the "loud Brethren" wholehearted support for a while. 31 Those who participated in this noisy merrymaking considered themselves as "the sound and strong," whereas the others, who did not go along, were described as "the weak and sick." Such leading brethren as Jacob Reimer, Abraham Cornelsen, and others were put on the "sicklist" by W. Bartel in a letter to Claassen in November, 1861. 32 It is obvious from the description of their meetings that these brethren lacked the spirit of discernment and could not differentiate between true Christian joy, which is the fruit of the Spirit, and an emotional ecstasy which is psychological or sensual in nature. The Froehliche Richtung also expressed itself in a false freedom. This "freedom-doctrine" originated in a group of five prominent brethren who were known as the "strong" and the "free." These brethren taught that in Christ all distinctions cease, for in Christ, "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female." 33 This meant that sexual differences did not really exist in the community of believers. Moreover, the proponents of this "freedom doctrine" declared that according to Scripture, brothers and sisters in the congregation should greet one another with the "holy kiss." The so-called "sister kiss" gave rise to some serious controversies, but was categorically rejected by the majority of the church members in the Molotschna. Among the Schwabish-speaking FAITH IN FERMENT 61 congregations on the Volga the "sister-kiss" remained an issue for a number of