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

ute anything to bringing the groups closer to each other; unfortunately, he did not have the character of a reformer). In latter times, however, a greater spirit of fellowship and approachability has been established towards Mennonite believers. b) If in this Mennonite movement much can now be understood in terms of antipathy to the Baptists, much was human weakness and not godliness, it is, nevertheless, certain that God did not wish that the M.B. Church lose the good Mennonite qualities, but that these qualities be revitalized and be translated into life, even as all good Baptist qualities were to be accepted— as has been the case with all good qualities of all Christian denominations according to the text: “prove all things, and hold The M.B. Church 1885-1910 533 fast what is good”— “until we all attain to the unity of the faith and the knowledge of the Son of God,” etc. The communication with the Baptists, however, has not been cut off completely. The use of Baptist literature, the Hamburg seminary— all missionaries of the M.B. Church of Russia have been students at Hamburg— interchange of visiting ministers between the Mennonite Brethren and Baptists— although all too rare— as well as monetary contributions to the needs of the Baptists— all these things, God be praised, have never ceased entirely. c) The M.B. Church at Einlage cannot be exonerated from human frailties and one-sidedness, but even so one cannot deny a striving towards knowing and fulfilling of the will of God in many of its members, particularly in most of its workers; in meeting with many of these, the author has sensed deeply: “Here is the Holiness of God.” Much faithful work to save souls, and to sanctify one’s own life unto the Lord in body, soul, and spirit to build God’s kingdom according to the best understanding, knowledge and insight, has been accomplished and will bear fruit for eternity and receive eternal rewards. But the infallible judge will have our wood, hay, and stubble destroyed by fire. d) The external growth of the total congregation of Einlage (1885 to the end of 1901), from the point of which the divisions of Naumenko and Ignatievka began their own records and Kamenka- Orenburg became independent churches (exact statistics are missing), is marked by the acceptance of 1042 members by baptism in 17 years, which amounts to an average of sixty-one per year (over against 30 per year in the first 23 years). e) The office of elder. At the end of the 90s Br. Martin Koslowsky was especially designated as co-elder. In the year 1903 Br. Aron Lepp retired. For too long the church had left the burden on his increasingly weakening shoulders. Br. Gerhard Regehr (from Tiegerweide— Molot- schna, graduate of Ohrloff Secondary School and the Halbstadt pedagogical course, elementary school teacher for several years, living in Reinfeld, Jasykovo, ordained as minister in 1895) was elected by the church as his successor a