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

en the individual finally secured assurance of salvation (Heilsgewissheit) a public prayer of thanksgiving became symbolic of the new commitment. 13 The trauma associated with the new birth became a constant reference point in the practice of everyday Brethren piety. Herman Neufeld left an interesting description of prayer week activities in his local church. For our congregation in Nikolayevka in the Ignatyevo settlement Christmas was the best time of the year for the spiritual life of our congregation. Many were led to repentance during that period. This was also the case during the prayer week of the 1904 Christmas period. We held the prayer week in the following manner. We brothers and sisters and many others gathered every evening. After one or two songs were sung we opened with Scripture reading and prayer. Then a number who desired to do so prayed alternately. Various brothers and sisters related their conversion. More prayers and testimonies followed. Songs or [single] verses of songs were sung in between. The Lord manifested himself and blessed the prayers and the testimonies so that tears were shed and many were [inwardly] moved. It seemed that souls wished to repent and be converted and we had a blessed time. 14 Here was a portrait of a meeting style which the Brethren practiced for decades. How did this setting, with its prayers, songs, tears and recounting of conversion relate to becoming a people of God? It was a lay piety stressing the experiental and personal. These gatherings, varying little in format, were regularly held throughout the Brethren constituency. They offer an explanation of the movement's steady growth during the nineteenth century, both on the frontiers and in the established settlements. 49 The portraits of church life left by late nineteenth century accounts appear almost too idyllic. Brethren house or school meetings encouraged warm and intimate fellowship. When reporting these occasions, participants often spoke of the selige Stunden (blessed hours) which they had spent together. Ordinary church members were broadening their understanding of faith theologically and caring for each other. There was openness, vulnerability, and authenticity. Genuine concern and empathy also meant evangelism. Conversion accounts frequently reflect the relational qualities which attracted the seeker to the Brethren. Counsel and reassurance was easy to find in such a non-threatening environment. One did not have to search for community after conversion. Care-givers and care-receivers were linked together from the very outset. There was also little difficulty in accommodating children and young adults in such a setting. This congregational style held an additional benefit. The pursuit of holiness and sanctification occurred in the midst of the congregation. Small group interaction easily connected faith with everyday problems. Discipleship became a response to the ebb an