← Research LibraryExact extracted unit
Indexed source
THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
Available for full-text research. Open the source to inspect original-language passages and page references.
VerificationThe full text is searchable; full source verification is not yet recorded.
Citation checksNo verified references are recorded yet
Research profileNot current yet
Text fragment 547 (not an original page number)
Unit 547 of 984. Only the selected source passage is shown.
treasury for the “landless.” “Finally, after several discussions
and consultations had been held, the Lord answered the prayers of His
children and helped them. Those who would not accept admonition were
excommunicated. The inner oneness and peace that came as a result of
this convinced the church that the Lord was gracious to them. Every
year the church was able to welcome to the fellowship of the pilgrimage
to Jerusalem, those who had been newly saved.” To begin with, the
church held its services in the school in Nikolaievka, which, in
anticipation of such use had been built somewhat larger by the brethren.
However, because a number of members of the Mennonite Church also
moved to this village, the practice of alternating services was
established. On the Sunday that the Mennonite Church used the school,
the brethren met in the somewhat smaller school in Ignatievo; “this also
566
THE MENNONITE BRETHREN CHURCH
the church considered a blessing.” In 1901, the aging brother, Aron
Lepp, withdrew from his office as elder. At this point the affiliated
church, Nikolaievka-Ignatievo suggested that together with the
affiliated sister church, Petrovka-Naumenko, they form an independent
church. However, because the latter congregation did not concur, they
mutually agreed to be “affiliates” or “stations” of the Einlage Church.
But each congregation would have its own seal and its own church
records (church membership book, register of civil classification). In the
later years, until 1904, there was a great decrease in the membership of
the church. Many families moved away; some left for America. Even Br.
Hermann Neufeld felt that he should emigrate and had already arranged
to take over a farm in Canada. We rejoice that the Lord led him in a
different way. Today he is still at his assignment as leading minister in
Nikolaievka and (already more than 20 years) itinerant minister of the
M.B. Church in Russia. After several ministers and deacons left in 1904,
the church had as ordained leaders: ministers, Hermann Neufeld, Peter
Wiebe, David Block and Wilhelm Klassen and deacon Komelius Krause
and the following ministers-elect: Peter Siemens (former public school
teacher), Komelius Neustaedter, Johann Siemens (former public school
teacher), Johann Lettkemann, Peter Janzen (called 1902), and Peter
Janzen (called 1904) and deacons-elect: David Neufeld and Peter
Sawatzky. Three members served as public school teachers and four
members were former teachers. The church has its meeting place in
Nikolaievka.
The Ignatievo-Nikolaievka Church became an independent church in
January 1905 and Br. Hermann Neufeld was ordained to serve as elder
by Br. Gerhard Regehr, elder of the Einlage M.B. Church.
§255
X. The Tschunaievka M.B. Church {-“Siberia")
See above #242, 7-11.
§255(2)
XI. The Talma M.B. Church {-“Terek")
See above #242, 12.
§255(3)
XII. The Lugovsk M.B. Church (-“ Neu-Samara ”)
See above #242, 4.
§2
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…