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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 412 (not an original page number)
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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
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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
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…