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THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911
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Text fragment 77 (not an original page number)
Unit 77 of 984. Only the selected source passage is shown.
bers unable to earn a living, find a home and are cared for. . . .
Nevertheless, the deacons or leaders tire everywhere . . . installed to
provide for the care of the poor in the congregation according to definite
principles. Where it is deemed necessary, deaconesses are employed . . .
in the larger congregations, and it is well-known that Pastor Fliedner
§ 18 ( 2 )
70
DUTCH-PRU SSI AN ANABAPTISTS
became acquainted with this arrangement in the Mennonite congregation
of the Netherlands before he founded his deaconesses’ home in
Kaiserswert. And furthermore, since home missions were being actively
pursued in all the evangelical circles, the Mennonites everywhere
participated in these activities, nor did they limit themselves to the
confines of their own congregations (cf. Wichem— “Mennonites”). . . .
Incidentally, many of the members of our German congregations also
belong to the Gustav Adolphus organization.
b) “Of particular importance in the area of home missions in our
congregations was the itinerant ministry. Just as each individual
congregation has the responsibility to care for each of its members, so
the total brotherhood has a responsibility to those members who are far
removed and without continual contact with a congregation. To serve
these members various congregational groups arranged for an ‘itinerant
ministry,’ sometimes choosing and supporting a travelling minister
financially, who has the duty to visit the smaller congregations and
isolated families, or sometimes commissioning the ministers of the
established congregations to serve in this capacity by turns. . . . Aside
from this, there exists a kind of voluntary travelling ministry [also called
‘guest ministry’] with us in Germany, as well as among our brethren in
other lands, in that elders or ministers now and then pay visits to other
congregations in order to preach there and get to know the brethren
better or renew old acquaintances. Such visits were cultivated by the
West Prussian congregations; in Russia [since the immigration], and
more recently in America, they also frequently take place. At times
someone may even make such a trip beyond the borders of his own
country. . . . Thus now and then someone from West Prussia will travel
to Russia and vice versa. . . .”
c) Regarding Mennonite foreign missions see #300ff. At present the
former missionary Nikolai Wiebe serves the West Prussian congrega-
tions as "Missionary elder” ( 0305) in order to awaken interest in
missions and serve the diaspora.
d) Conferences and Associations. The present West Prussian
congregations constitute [according to the 1888 Jahrbuch] a free
association for the purpose of holding annual conferences which are
regularly attended by nearly all the congregations. . . . The Mennonite
congregations of the Palatinate and Rheinhessen already formed such an
association some time ago, as has the “Badisch-Wuerttembergisch-
Bayrischer-Gemeinde-Verband,” an
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…