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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 471 (not an original page number)
Unit 471 of 984. Only the selected source passage is shown.
is date, 1910) Jakob Janzen, Sergeievka were active. Special
report not available.
5) Burwalde, in the area of the Chortitza Volost, not far from
Einlage. We quote freely from the report of Brother Hildebrandt, written
for the anniversary history of January 6, 1886. He characterizes the M.B.
Church’s manner of working and expanding 282 following the first period
of storm and stress.
Some years ago, a number of conversions had taken place in some
villages here in the Chortitza Colony. But nearly all of these moved out of
the colony, with the exception of a number in Einlage, so that things
looked "desolate in regard to spiritual matters.” But the Lord did not
abandon His work. In Burwalde, where no noticeable awakening had
occurred to date, the Lord began to work in Johann Hildebrandt (the
reporter) and his wife, through Hildebrandt’s mother. (Thus it was not
“completely desolate.”) “Since I was so dead in unbelief, the Lord gave
my wife an open ear, where the words of my mother found entrance, and
she was converted on August 13, 1876.” When Br. Hildebrandt, who was
already repenting, saw that one can really believe that we can be saved,
he prayed confidently to the Lord to give him true faith. “Thus I was
converted one day later, on August 14, and we rejoiced together because
we had both been converted. But it was not long before we began to look
about to see whether there were others who would be one with us. We
found none in the vicinity. When we came to the recognition that we should
be baptized according to the Word of God and turned to the believers [in
the M.B. Church], this aroused opposition in our parental home. My
wife’s father drove to our place and earnestly advised us not to be
baptized. On my side of the family, the grandparents were against it, for
I had been raised by my grandparents.” But after six weeks, the
Hildebrandts were “baptized and received into the body of Christ,
though we were the only ones in our village. None of our members were
to be found in the neighboring villages either, except for a few in
Niederchortitza. But they were soon excommunicated, and so we were
486
THE MENNONITE BRETHREN CHURCH
completely alone.” During the next spring, a couple was converted in
the neighboring village of Rosengart. A year after the Hildebrandts’
conversion, a revival occurred in Kronstal, also near Burwalde, and again
several persons joined the M.B. Church, etc. “Now we began to conduct
meetings in our area, for which we were really glad, though it was not
without tumults. Once there was an attempt to disturb our evening
meeting, but the village mayor prevented it. After that we had peace,
until a time when itinerant preachers did house visitation in our village.”
Made restless by a certain man, the village mayor ordered the
Mennonite village policeman to get the man out of the village. But
because the policeman “was already awakened from sin,” he denied the
mayor’s request. Aft
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…