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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 472 (not an original page number)
Unit 472 of 984. Only the selected source passage is shown.
er that the brethren and sisters had peace, except
for “scorn, disdain and ridicule.” Thus the circle of believers in these
villages expanded. At the end of 1884, 14 members of the M.B. Church
lived in Burwalde, 14 in Kronstal; 9 had moved away, as had a few in
Neu-Osterwick and Rosengart. The report is signed: Burwalde, Johann
Hildebrandt.
6) Nepliuievo (a small group of Mennonite leasehold villages, 283
founded by families from the Chortitza District. This affiliated group was
later included with Friedensfeld because it was closer to that center than
to the Einlage Church). We quote freely from the report of Br. Gerhard
Siemens, the present leading minister of Naumenko (Petrovka-Vassil-
ievka), an affiliate of the Einlage Church in the Province of Kharkov.
Br. Siemens was the first one in this area to be rescued from the
bondage of sin. “This happened in June, 1877. Instrumental in my
conversion was my brother, Johann S. (minister in Andreasfeld). Praise
be to God I Immediately thereafter I became convinced about baptism
and was promptly received into the fellowship at Einlage. Prompted by
love, I at once sought to proclaim the salvation of Christ in my
neighborhood. In my naivete I immediately went to the minister and
believed that as soon as I would tell them the great secret, they would
grasp it, as my wife had. How wrong I was! Even if many of our friends
wept with us upon first hearing it, because they saw that by God’s grace
a great change had really occurred in me, a hatred toward me and the
witness of Christ soon developed. But it pleased the Lord soon to add
others. Namely there was a woman in our village who stated that her
prayer had now been answered, for she had just prayed that the Lord
would bring someone out of darkness, through whom she might perhaps
find the light of life. She asked her husband whether they might
fellowship with us, which they did. During the winter we were also
visited by two brethren from our church [M.B. Church] Johann Siemens
and Jakob Wiens. We requested the minister’s permission to conduct a
service in the school house. He referred me to the village mayor.” The
c) New M3. Church in Rueckenan
488
THE MENNONITE BRETHREN CHURCH
d) M3. Church in Velikokniashesk (“Wohldemfueret”), Kuban.
f) Baptism at the M.B. Church in Rueckenau.
The M.B. Church 1873-1885
489
mayor gave permission. The service took place, and thereby the hatred
was increased. In the evening there was an attempt to disperse the brethren
who were assembled, and all the doors of the house where they were,
were opened, but no one dared to cause a disturbance during the time of
edification. “The following day the brethren [Siemens and Wiens] visited
the mini ster, but they were thrown out by several neighbors.” But this
hatred only strengthened the determination of the awakened believers.
In September, 1878, the couple mentioned above was baptized. The
awakening also spre
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…