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

he conference) through the commissioned representative of the entire Mennonite fraternity. Thus at a regularly-convened and prepared “General Mennonite Conference” (officially authorized) the regular, authorized representatives (recognized by church and state) of Preservation of Independence 647 a) Retired Elder, Bernhard Peters (b. 1817), Elder of the Mennonite Church, Margenau, Molotschna, 1861-1887. b) Retired missionary, Heinrich Dirks, Elder of the Gnadenfeld Men- nonite Church. c) Isaak Dyck, Elder of the Chor- titza Mennonite Church since 18%. 648 MATTERS OF FAITH e) Johann Klassen, Elder of the Kronsweide Mennonite Church since 1907. f) Mennonite Church at Schoensee, Molotschna (dedicated 1909). Preservation of Independence 649 both groups deliberated together: the larger, older Mennonite congregations and the smaller, newer ones. 28 They acknowledged the same common “wishes” (#295 above) with regard to their church order, the same basic views concerning the “One Church of Christ,” concerning “Propaganda," and the “Explanations” related thereto (see H292 and H293 above). They did this by reading and accepting the decisions of Schoenwiese, and by authorizing the three representatives (appointed in Schoenwiese), namely Goerz, Epp and Braun, anew with full powers here in Schoensee, thus sanctioning their finished transactions. Together they discussed and decided various other matters. Thereby both groups have finally, in the fifty-first year of the existence of the M.B. Church— in a solemn and formal way— each recognized the other as a “Christian Mennonite Church” on one and the same basic confession, especially in the form of the general Mennonite catechism (see “Wishes,” 1, and 6-12 above) and one and the same governmental legal status. This transpired openly before the authorities and the entire Russian Mennonite brotherhood. More than that, according to the testimony of three prominent “brethren,” even the conservative representatives of the M.B. Church have felt at ease, and have found “believers" and brothers in Christ among the officiating Mennonite leaders (elders and ministers). They gathered this from their words and from their exchange with them! In the joint sessions (up to point six of the inclusive deliberation: see minutes below), no quarrel or difference of opinion between the two main groups (Mennonites and Mennonite Brethren) came to the fore. On one lively-debated issue (dramatic presentations— point five of the minutes), the representatives of both groups (whether present or absent— the latter as partly under indirect attack) were found on either side of the question. That was the form and the spirit of the “General Mennonite Conference” of 1910, and its consequence is obvious. And all this happened in spite of those things which need to be narrated regarding the previously transpired events which threatened the unity of both church groups