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

hes. In this respect these new brethren from the “big church” were in agreement with many older brethren who held similar views; only these also wanted to exclude from communion fellowship those Baptists who had been drawn in through the fellowship of Abraham Unger (Claassen, too, had on every suitable occasion practiced brotherly fellowship with them, even though he did not hesitate to criticize some of their practices sharply); and in this they also found older brethren of some importance who agreed with them. Thus it was that from 1863 on it became a regular practice that no converted Mennonite could participate in the communion service unless he was baptized by immersion, and after 1865 it was the accepted practice, n) During the 70s a long and bitter struggle developed against having communion fellowship with the Baptists “because they accept the sword.” (Cf. XXIX.) However, God did not allow the matter to conclude with a complete break, although forceful rejections and severe provocations did occur here and there, o) After the turn of the century (c.1900) it happened that an ever-increasing number amongst the M.B. Chinch, especially also some preachers of influence, began to practice a more extended communion fellowship— with believers of the Mennonite Church as well as with members of confessions who do not require believer’s baptism. This came about after wishes and declarations in this regard were presented with clarity and seriousness in the consulta- tive and decision-making bodies of the M.B. Church, beginning in 1881/82 and then repeatedly (first of all by P.M. Friesen and Johann J. Wieler). p) At the annual conference session of the M.B. Church in Waldheim in May, 1903, a "declaration” was issued by one quarter of the delegates repre- senting various congregations in the conference, who, by abstaining from the vote, declared themselves in favor of practicing and continuing to practice fellowship with other Christians. At this point "it pleased the Holy Spirit and us” 248 (with all due respect, we dare to think this was analogous to Acts 151) to agree unanimously to accept this difference of opinion in love. (One should compare all this with Chapters XXIX and The Chortitza M.B. Church 1866-72 459 XXXI.) q) We pray for God’s gracious leading! Only when the spirit evi- dent in this “declaration” 249 has been actually realized in a friendly, loving, mutual association by both groups, can the M.B. Church be declared free of a "sectarian spirit”; her fellowship “with all believers” that belong to the body of Christ will be the proof. (See the petition to Brun.) This fond hope has as yet not been realized (1910). r) When this does happen, may the M.B. Church in its considered dealings operate according to its best “understanding of the will of God” which has been given it with respect to baptism and the structure of the church, even if it may have to forego a fellowship with many who only