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

considered more liberal. That is the distinct impression generally created by those Frisian and Flemish congregations that came to Russia. Thus the Flemish brought with them a confessional rigidity and exclusivity combined with a minimum of piety and morality, while the Frisians acted in a more brotherly fashion to believers in other denominations, demonstrated a more genuine piety and a greater tendency to cultural and church improvement. (The “old Flemish”— the Gnadenfelder, Alexanderwohler and Waldheimer— who constitute a much smaller group, are to be distinguished from the “Frisians” and the "Flemish.”) e) By the turn of the eighteenth century, however, after a long period of rigid separation, the attitude of these two groups toward each other changed more toward a mutual recognition of each other. 36 In the region around Danzig the two groups even shared a common elder, though their ecclesiastical practices differed. f) Every congregation, together with its council, constituted an absolutely autonomous religious community. 37 From time to time the various councils and other representatives of the individual congrega- tions came together for mutual consultation. But such resolutions are merely recommendations to the various congregations, whose acceptance or rejection is strictly dependent upon the wishes of the individual brotherhoods of each congregation. In most instances, however, acceptance of such resolutions is the order of the day. The council of chinch leaders 38 of Molotschna, South Russia, was an innovation only to the extent that it attempted, in the early years, to “rule,” i.e., attempted to make its resolutions into decrees and binding upon the individual congregations. As has already been mentioned, the first historically discernible gathering of the representatives of the Prussian Mennonite congregations took place in 1586. The decisive votes in these conferences were retained by the elders; the teachers and others were merely consultative members of the conference. g) According to an official document of the Prussian government, the ministers received their training or preparation “in the bosom of the congregation.” (Cf. further the matters related to David von Riesen). That meant that the minister was educated only to the extent he had acquired the general and theological knowledge available by listening to 54 DUTCH-PRUSSIAN ANABAPTISTS the sermons of his leaders, by reading, and other private studies he may have pursued without any kind of general framework. 39 At times this could be a solid general and theological training, more often, however, it was little enough and inadequate for his high calling. Indeed, in later years he was too often a blind leader of the blind, void of any apparent education or theological knowledge as well as any spiritual life emanating from God. That which came to Russia was a product of Prussian Mennonitism. h) Undoubtedly there were alwa