← 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 39 (not an original page number)
Unit 39 of 984. Only the selected source passage is shown.
warden in the year
1531. He had received Christian baptism upon his confession of faith as a
seal of his regeneration as a child of God in accordance with the
command of Christ and sought to live and walk in obedience to his
Maker. This was the reason for his being held in chains at Leeuwarden in
Friesland where he experienced great tribulation from the enemies of
truth. And since no amount of torture, during which he demonstrated
great steadfastness, could bring him to defect, he was executed by the
sword in that same city, testifying to the true faith which he sealed with
his death and blood. . . . His condemnation is recorded in the criminal
court proceedings of the Frisian law court as follows: ‘The law court
today, March 20, 1531, condemns Sicke Freerks to death by the sword;
his body shall be tied to the wheel and his head stuck on a stake because
he has received rebaptism and perseveres in it.’ ”
k) “On June 10, 1535, a bloody ordinance was promulgated in
Brussels. Death by fire was to be the punishment for all those who had
been rebaptized, discovered, and who then would refuse to recant. If they
recanted they would still have to die, though not by fire; the men were to
be executed by the sword, ‘the women drowned in a cesspool.’ Those who
so much as opposed the edict by failing to inform on and turn in the
Anabaptists to the authorities were to suffer the same p unishm ent, as the
guilty parties. Informants were rewarded with one-third of the
confiscated possessions of the accused. And everyone was forbidden in
any way to call on the authorities for mercy, forgiveness or reconciliation
for the Anabaptists, or to turn in any petition or request on their
behalf.”
l) When Philip II succeeded his father Charles V on the throne in
1556, he renewed the edict of 1550 and added a few more provisions to it.
The accounts from this period of time are truly heart-rending. It is a
wonder that any Anabaptists managed to survive these trials. And yet it
is a fact that they became stronger and grew consistently in number.
Menno Simons, whose public career, as we know, began in the year 1537,
preached, baptized, organized congregations, published books, and
travelled ceaselessly from one place to another, often exposed to great
danger; in spite of this, and even though a price had been placed on his
24
ORIGINS
head, the designs of the enemy were frustrated and Menno died in peace.
Many other preachers were also indefatigable in their zeal, among whom
Dirk Philips and Leonhard Bouwens deserve honorable mention.
m) “Jan Claesen 37 had been responsible for printing and publishing
the writings of Menno Simons. Because of this he was condemned ‘to be
executed by the sword, with his body tied to the wheel and his head
stuck on a stake.”’
n) “Richardine Heynes suffered a martyr’s death in 1547. She was
treated with terrible severity and cruelly bound without compassion or
mercy, even though a midwife was
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…