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

ibed in detail in the next chapter, which is concerned with the particular history of this congregation. 13. The Molotschna Church experienced only one more mino r §126 convulsion during the winter of 1865-66, resulting from the secession from the church of some twenty members of the “free” and "stem” 278 THE MENNONITE BRETHREN CHURCH movements originally under the direction of Hermann Peters, Gnadenheim, the tenacious defender of the drum 87 and of all the other old practices (except the “doctrine of freedom”). Pronouncing a “ban” on the church, they founded their own which, under Peters’ leadership, is known to this day as the “Hermann Peters Church” although it has experienced almost no growth for a long time. In the late 1890s it gained a small number of intelligent and prosperous Mennonite families in the Crimea, to which place it had withdrawn, and then in 1900-1901 it moved as a group to the vicinity of Omsk in Siberia. It seems that in the most recent years a small breath of evangelical moderation and tolerance has become noticeable in it. May God grant it! We love these brethren, as we do all others insofar as their heart is sincerely directed toward Jesus, the author and finisher of our faith, though they may understand us even less than we understand them. Their walk is in the fear of the Lord, as we have been told by Crimean Christians in answer to all our inquiries concerning them. It should also be noted that they do not voluntarily participate in the obligatory state forestry service in lieu of military service, as is done by all the Mennonite churches in Russia, including the M.B. churches, as not being contrary to the Gospel. Their young men allow the police to conscript them to render compulsory service at forced labor or in prison. That is the way it used to be. And now? (At the same time, however, they are the strongest opponents of the migration to America.) In other things as well, they wish to have no part in service to the state. In this respect they are as radical as the original Mennonites. In addition, one notices a one-sided, literal interpretation of the Scriptures amongst them. One typical example (although it may be different today?): they will not slice ordinary bread, but rather “break” it; hence they have been popularly labelled “bread-breakers.” Although we think quite differently in these matters, we do not want to judge their conscience; let them, according to their best convictions and in faithfulness, come to terms with God and His Imperial Majesty. We remember Hermann Peters from former personal business associations, approximately forty years ago, as an intelligent, congenial and lovable man. The oft mentioned Br. Gerhard Wieler was associated with this group for a considerable length of time. He will again be frequently mentioned below in the special history of the Einlage Church of the Chor- titza District and in the “Documentary Supplements.” Formally