Perilous Journey: The Mennonite Brethren in Russia 1860-1910, John B. Toews, 1988

ections. In one scenario he relates how hymns sung according to different folk melodies were accompanied by wild dancing and jumping. They clutched their hands at the air as if they wanted to snatch the object of their joy. Suddenly they stopped in order to pray one after the other, or better to thank God for his work of grace on their behalf. When the words of any one supplicant seemed particularly appropriate they suddenly shouted loudly once again and pursued other like practices. Through such activity they gradually forfeited the name Frommen and were now called Froehliche (the Happy), Hupfer (Jumpers) and Springer (Leapers), designations which were now more appropriate. 30 In another setting he observed two men sitting on a bench facing each other. A hymn sung according to a street melody 42 generated a lively rhythm. Before long the bench became a wooden horse prancing back and forth across the floor in time to the music. 31 How can the exuberance movement in early Brethren history be explained? One answer might point to a rigid, brittle society ripe for revolution. Religious discontent had reached a breaking point, the predictable explosion could not be restrained. Mennonite religion was so joyless and straight-laced that some excitement was essential. Exuberance was a necessary emotional outlet in the face of an unyielding orthodoxy. Another approach might argue it was a fringe movement spearheaded by a few radical leaders. The position is difficult to sustain in view of the fact that moderates like Johann Claassen and Jacob Reimer at first participated in the practice. Old Church adherents, possibly overwhelmed by the sensational character of their worship services, remembered most Brethren as celebrants. Portraying the phenomenon as a momentary digression or flash in the pan further distorts the historical facts. Excessive celebrations began as early as 1854 and continued as late as 1865. They were demonstrative, occasionally public, and at times clearly out of control. The body too was not beyond manifesting some of its aspirations. The movement was not an extreme charismatic manifestation. There was no focus on the work and role of the Holy Spirit nor any stated desire for a special filling of the Spirit. Collective memories associated with the style of Eduard Wuest's piety must have provided a model for the Brethren new life experience. Wuest made much of both the penitential struggle and the joy associated with the attainment of faith. Profoundly felt emotions not only played a part in the search for peace but tended to become the mark of true faith after conversion. The temptation to recreate both catharsis and ecstasy was over- whelming. None of the early Brethren had been on this pathway previously. Quite naturally they were reluctant to move faith beyond feeling. Like the early Wuest they preferred the emotional enjoyment of religion to the ardent demands of discipleshi