← Research LibraryExact extracted unit
Indexed source
THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
Available for full-text research. Open the source to inspect original-language passages and page references.
VerificationThe full text is searchable; full source verification is not yet recorded.
Citation checksNo verified references are recorded yet
Research profileNot current yet
Text fragment 336 (not an original page number)
Unit 336 of 984. Only the selected source passage is shown.
THE MENNONITE BRETHREN CHURCH
q) “1. The position ... as to have totally become the slave of the
devil.” [Cf. above #89.]
r) “IV. The church elder, Johann Harder, on March 25 and 29,
1860.” [Cf. above #92-93.]
s) “The result thereof. The voice of the honest Elder Harder
naturally found no hearing with the other elders, so that the municipal
court soon proceeded with mistreatment and violence for the purpose of
therewith moving the newly formed church to retreat into the old church
groups. To correctly characterize the Area Administrative Office’s
manner of action it seems sufficient to cite the mistreatment suffered by
Mennonites Johann Regier, Gerhard [?] Wall and Abraham Comelssen
solely as a consequence of the fact that they had not given a declaration
required by the Area Administrative Office that they would return to
their previous congregations. They were placed under arrest by the Area
Administrative Office and detained in the cellar on a diet of bread and
water— Regier two-and-a-half weeks, until he, in order to avoid further
punishment, gave the required signature, but then, gripped by remorse,
immediately recanted [small honor!]; and Wall, at first fourteen days
detention followed by ten days of heavy work in the community, until he
finally became ill because of hunger, work and incarceration and had to
spend another three days in the cellar. Only then, when his condition
became critical was he released, and that in spite of his remaining true to
his convictions. Nevertheless, he was forced to leave the colony. Finally,
Comelssen, a generally respected teacher and father of a large family,
was removed from his position in the dead of winter and forced to leave
his [official ] residence so that he had to spend a considerable period of
time on the Nogai steppes in a [sod] hut, became ill together with his
family and finally settled in a nearby Nogai village. And yet, in spite of
the fact that the Area Administrative Office did not wish to tolerate
these people in the colonies, they still refused them the necessary passes
which would have allowed them to reside outside the colonial district.
t) “As a consequence of the reports of the colonial inspector and the
Area Administrative Office, the Supervisory Commission requested an
explanation from the latter.
“V. The Questions of the Supervisory Commission for the Welfare
of Foreign Settlers in South Russia. Nov. 29, 1860, No. 8575 [cf. above
#99],
u) “In reaction thereto, the new church, in a petition to the
Supervisory Commission, dated Dec. 27, 1860, explained its true
aspirations as well as the untruthful and ill-intended character of the
reports of the Area Administrative Office, and concluded with the most
humble plea that the brethren, as the true followers of Menno Simons, be
Documentary Supplements
351
protected against further persecution as well as allowed the free practice
of their faith according to their convictions.
Source excerpts
[THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911. Книга представляет документальную историю Меннонитской братской общины в России (1789-1910), основанную на архивных материалах, собранных автором за 25 лет. Автор, П. М. Фризен, со] P. M. FRIESEN OTHERHOOD IN RUSSIA ( 1789 - 1910 ) P. M. Friesen THE MENNONITE BROTHERHOOD IN RUSSIA ( 1789 - 1910 ) How do you write the history of a movement when you are still a part of that movement? Whom do you believe when leading participants in those historical events disagree strongly not only on why things happened, but also on what happen- ed? What imparts the ring of truth to a denominational history? For P. M. Friesen the answer was a documentary history, letting the record speak for itself. Gathering historical docu- ments ov…