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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 72 (not an original page number)
Unit 72 of 984. Only the selected source passage is shown.
Danzig, preached in Ellerwalde.
His sermon is declared to have been very edifying ‘and was therefore
listened to with great pleasure.’ He also spoke in Heubuden,— the first
time, Wiebe declares, that a minister of the Frisian persuasion had
preached to them [!]. Another interesting note is related regarding the
old Flemish or Groningen 45 congregation to the south of Kulm near
Przechovka [Prussian Psbechovka] [also known as ‘Ukowallians’ after
Prussia
63
Uko Wall, their most important elder in the early years],— whose elder
Benjamin Wedel together with his co-worker Jacob Wedel [cf. IX.
Gnadenfeld, confession of faith] came to their northern brethren in 1784
with the request that they help them become free of two recruiting
officers putting them under pressure. A gathering took place in Rosenort
and they were given the advice to go directly to the king with their
complaint [still the tolerant Frederick II]. Wiebe thereupon petitioned the
king. Three years later he paid a visit to Elder Cornelius Regehr [Regier!]
of Heubuden and the congregation of that region. An elder of the Neumark
congregation, named Janzen [Peter ‘Jaiuz’ of the ‘Brenkenhofswalde-
Franztal’ congregation, an outgrowth of the Przechovka congregation;
cf. IX. 9], met him there and they experienced a blessed time together.
In 1794 the diary notes the Elder Jacob Wedel of Przechovka had also
died. This congregation formed the basis [of the Gnadenfeld and
Alexanderwohl congregation— Molotschna, Russia, and] of the current
Alexanderwohl congregation of Kansas [USA] residing just north of
Newton. Wiebe also maintained strong connections with the Hutterites
[cf. above III. Jakob Hutter] of Vyschinka in Western Russia. In 1780 a
certain Matthias Hoffer came to West Prussia from that region. Hoffer
had been imprisoned because of his faith, spending sixteen years in a
Carinthia [southern Austria] jail, from which he had then escaped to
Russia where he had been a member of a communal farm for eight years.
After a while, however, he became dissatisfied with his lot and so moved
to Prussia. Three years later Joseph Mueller, a minister, and a member
of his congregation came to visit the Prussian congregation; the former
even preached, and that very edifyingly, in their churches. ‘In other
respects, however, he insisted energetically on their community of
goods.’ He told them that many of their members in Hungary had gone
over to the Roman Catholic Church, because of which some of them still
had qualms of conscience. The Prussian brethren gave them a small
wagon, some spending money and let them move on. Later others
followed who wanted to go to Hungary in order to help their
fellow-believers in hiding to escape. Meanwhile, Wiebe remained in letter
contact with the Hutterites, who complained when they failed to receive a
letter from him for some time. They informed him about the death of their
Elder Joseph Mueller who died at the ripe old age
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…