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

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of the M.B. Church in Friedensfeld (Miropol); Abraham Schellenberg of Tiege, at that time a young man, later elder of the M.B. Church in the Molotschna and since 1878 in North America; Philipp Isaak of Blumenort, who died in Tiege, Molotschna, 1878, the constant “committee member,’’ the great administrator, treasurer and steward in the Molotschna M.B. Church and in the M.B. Conference, father 203 of the meetinghouse complex in Rueckenau, a true “ruler” of God’s grace, who faithfully supported Br. Huebert’s tired hands after the passing of the time of storm and stress, especially the “wild year” (fall 1864 until spring 1865), and other intelligent and moderate personalities and families. In these five God had chosen His five bishops, shepherds, and rulers, who became the power that was able to put an end to the excesses of the overly exuberant elements in that they, united with Christian Schmidt and others of like mind, gave strength to Claassen (summer 1865), and helped Huebert: D.F., J.F., J. Jantz and A. Schellenberg were all, for longer or shorter periods, Huebert’s helpers, either simultaneously or consecutively. Philipp J. was always a helper and advisor to all, even though he never preached. The “strong” would soon find their opponents in them (pg. 8). 5. The church in the Kuban, so castigated by B. Becker, gives the following evidences of economic and spiritual life: a) Johann Claassen writes to his wife: “December 1, 1864. When Cornelius Reimer came here, I had that day finished one room, so that we wanted to move in, but there were still no windows or doors; nevertheless, we were glad to have a place where we could eat decently. As yet there were no rafters on my dwelling, and there still are none, but we have put on a thatched roof instead of rafters. December 5 .... I finished the oven .... I and Jakob are wearing rather tattered clothes. I wear three pairs of cotton or wool trousers over each other [and that was the richest and most formed one among them, the elegant deputy, who, in St. Petersburg! in tuxedo, gloves and top hat visited ministers, senators and generals! How must the others have fared!) . . . Sunday, December 6, in the evening, we had foot-washing according to the command of the Lord. [Apparently these poor people, because of all their worries and spiritual weaknesses, did not feel worthy to have the Lord’s Supper!) On Monday we had a love feast together (in my dwelling). We brought our food together: one gave bread, the other butter, another tea, a fourth sugar, and so on. Some brought dry wood (it is very scarce here), so we could cook quickly. We §185 426 THE MENNONITE BRETHREN CHURCH all ate our evening meal together, then drank tea. During this period, we alternately sang, read, drank, and after this we thanked God.” 204 . . . Claassen continues in the same letter: ‘‘N.N. have been excommuni- cated from the church. . . . N. [a different one] has been outside the

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[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…