THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911

better education; but the spirit that pervades the whole is that of Reimer. The numerous references to Anabaptist authors are interesting. Aside from Menno Simons, the following are named: “elder” Peter Peters as the author of Der Weg nach Friedensstadt (The Way to the City of Peace); the Confessions of Faith by George Hansen and Hans van Steen; P. Janzen Twiscks; Maertyrerbuecher by T. J. van Braght; Der Spiegel der Gerechtigkeit von einem Aeltesten Duerk Philipps von 1578 (The Mirror of Righteousness by an Elder, Dirk Philips), by Menno’s co-worker and in the Dutch language, whose appearance in German is anticipated. They enjoyed reading these books in the Dutch language, but also translated into German and circulated many of the old Anabaptist writings. (Weg nach Friedensstadt, Die Wandelnde Seele .) A letter from Elder Bernhard Fast and a response by Abraham Friesen among others are contained in the conclusion. 134 IN RUSSIA 1789-1860 k) “To the Rev. Abraham Friesen et consortes [and associates]: In response to your petition to provide you with a formally ordained elder and thereby create a regular church, we give you the following information. Recently you yourself informed us that it was not your intention to help to establish and support our church order. On the contrary, you were concerned to oppose it, which could only result in disorder. In such a case, we ourselves would be to blame had we aided and abetted your intentions and our church order would have been weakened. We can neither wish nor do this; instead we hope and counsel you with total sincerity to give up your partisan spirit and formally join one of the established congregations, helping to build and counsel it in a communal spirit. Such a development would be a hopeful sign for the future, and we could with one voice pray the Father in heaven for the blessing He has promised us. “In the hope that you will act on our desire and accept our counsel we remain, with kindest greetings, in the name of my co-workers, Halbstadt, February 23, 1838 Bernhard Fast, Elder.” l) The shortsightedness of Elder Fast never ceases to amaze one: here he shows himself to be the same person he was in the Gnadenfeld matter; but in his "Letter to the Elders and Ministers of Prussia” [cf. below], his dealings with the Moravian bishops (#60), with the evangelical missionaries and the matters relating to the M.B. Church of 1860, he was a different person. To assume such an air of superiority over against the Kleine Gemeinde proved useless, and his rejection of a potential ally, which the Kleine Gemeinde would undoubtedly have become had her wish been fulfilled, brought great injury. Ohrloff’s penalty was conclusive isolation until 1860. Despite that fact, the Kleine Gemeinde has friendlier relations with those of Ohrloff, as one can see from the “brotherhood question,” than with anyone else. It should be noted further that through the energetic de