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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 38 (not an original page number)
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disgraceful slander before God and men and are distressed that the
number of the righteous is so small. We wish that the whole world would
be as we are, and that we could lead and convert all of mankind to the
same faith; then all wars and unrighteousness would come to an end. We
implore and entreat you most earnestly and submissively that you would
take these our words well to heart. For we testify and speak what we
know and have learned to be the truth in the sight of God. We speak
from a pure heart which is filled with the love of God, and out of sincere
Christian love, which we emulate before God and men. Live in peace.'
e) "The oppressor allowed himself to be moved once more. The
order was rescinded and the Anabaptists were able to enjoy peace and
freedom for a little while longer. But in the year 1547 their expulsion was
carried out with indescribable severity and ferocity. 34 For centuries they
wandered from place to place: to Hungary, hither and yon, in Walachia.
Finally in 1770 the remnant moved to Russia, in the province of
Tschemigov, where they settled on the lands of Count Rumianzev; it
was there that Elder Cornelius Warkentin met them in 1794; then, in the
1840’s, they settled in the Molotschna near Melitopol and founded
Huttertal, Johannesruh, etc. After 1874 they emigrated to America.
[Compare above “Deknatel” and below Appendix X.)
f) “In the year 1525 35 many Anabaptists fled to the Netherlands in
the hope that they would be permitted there to worship God
undisturbed. This might have happened if they had refrained from
preaching the Gospel and had kept their opinions and teachings to
themselves. But that was impossible. In the spirit of apostolic
Christianity they ‘travelled in all directions and preached the Word.'
Many listened to them, were converted, baptized and joined the
persecuted congregations in Amsterdam, Antwerp, Haarlem and else-
where. At that time the hand of persecution rested heavily upon them.
Emperor Charles V [to whose empire the Netherlands belonged] ordered
that the ‘heretics’ be treated with inexorable severity, the Anabaptists
being especially singled out in order to make a gruesome example of
them.”
g) “The first martyr, whose name has come down to us, to sacrifice
his life in Holland was ‘Wynken Claas’ daughter by Monikendam, a
widow,' who was strangled at the pyre in the Hague and then burned on
Persecutions
23
November 20, 1527. She came to the place of execution ‘filled with joy as
though she were on her way to a banquet.’ Her last words were: ‘I will
not let go of God.’”
h) “In the same year Jan Welan and two others were executed in
Haarlem. ‘They were bound in chains on the pyre and slowly roasted, the
fire having been started round about them first, until one could see the
marrow flow out of the bones in their legs. Thus they were gradually
burned and roasted, until death released them.”
i) “Sicke Freerks Snyder 36 was beheaded at Leeu
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…