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

hren, we are prepared to go hand in hand with you as pilgrims to the heavenly Jerusalem; failing this, to all those— but only those— who are against us, we say— Farewell! For we see, as clearly as you do, the leading brethren, that thus far we are not of one spirit with you. But do not say that we went out from you; for then you would be doing to us according to the example of Diotrephes, III Documentary Supplements 433 John 9, 10. You, who wish to be held in high regard, will not receive us, but prevent those who wish to do so. You put us out of the church, and with us [you put out] many from among you, who stand close to you. You may call our action denial of the cross; we cannot prevent that, any more than we can prevent your other misinterpretations. The future will show if it is so. We believe, at least, that we have acted in the name of the Lord. (6) In conclusion, we have this plea: do not condemn us, neither shall we condemn you. Let us leave this to Him who judges rightly. Up there we shall perhaps agree, for there we shall see everything clearly. Blumenort, April 1, 1865. Daniel Fast,” etc. 9. The Excessive Exuberance and Spiritual Despotism in the Chortitza-Einlage M.B. Church. a) This church during the same time also had its “wild year.” Despite the fact that those of the Molotschna, with the Becker brothers in the lead, their guilt shared by Johann Claassen, stimulated the ridiculous and unseemly excessive exuberance, all evidence indicates that the chief proponent of this religious aberration, and the prime originator of this terrible spiritual tyranny was Br. Gerhard Wieler. All letters and written documents, as well as all oral reports we have received from 1866 until the 70s, present him in this light. b) Johann Wieler, the younger brother of Gerhard, writes to Johann Claassen: “Einlage, February 4, 1865. Dear Brother Claassen, beloved in Christ Jesus! Grace, mercy and peace from God the Father and our Lord Jesus Christ be with you. [We present only the most noteworthy parts of the very long letter.] A conference of the brethren was called, where the brethren confessed their errors and shortcomings to each other. [This probably was a practice adopted from the Molotschna, probably stemming from the days of Wuest but now perhaps distorted.] Those who had no pretensions against anyone were declared to have died, since they could not distinguish between light and darkness. The brethren parted without having been reconciled, each aggrieved by the other .... I constantly asked myself: Where do I find similar actions in the Word of God, where is it written, that the flock of Christ is to be fed in this manner? . . . Gerhard Wieler gave me the harsh response, that it was none of my business how he was building! ... As I had expected, such treatment of the souls made quarreling and fighting a daily occurrence in our church. Gerhard Wieler mercilessly attacked those brothers and sister