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

ring the anarchy of 1918-19 directly to this foreign theological influence. The nature of Allianz influence upon the Brethren was partially illustrated by the observations of one, Jakob Huebert. In 1909 he returned to visit his co-religionists in South Russia after a sixteen year absence. He was overwhelmed by the prevailing spiritual vitality. There were, in his estimation, "only a few unconverted among the ministers." 12 He was impressed by the many Bible conferences (Bibelbesprechungen) which in their emphasis were practical, informative and promoted fellowship. "Much is expected and given in the preaching of the Word, even though many ministers are lay brothers... if there is anywhere where great things have been done for God's kingdom by the laity it is among the Mennonites of South Russia." 13 Huebert pointed to the intense home and foreign mission activity, the promotion of schools, the erection of broad-ranging benevolent institutions. Such goodness stemmed from a common will and united striving. "If it should ever come to the point where there is an attempt to eliminate the lay ministry and lay participation, then God will take his blessing from our people." 14 Especially noteworthy was the closer cooperation between the two churches. 15 There was a "striving towards Allianz (togetherness)" promoted by "the foreign religious workers which came to Russia from time to time." 16 Huebert's observations clearly reflected some aspects of the Blankenburg impact upon the Brethren. By stressing the inner life and focusing on essentials, the movement encouraged them to cross denominational lines. Together with members in the Old Church they focused on missions, welfare, benevolence and the promotion of literacy. Interest in foreign missions intensified while here and there courageous individuals among the laity began to preach to neighboring Russians. Likewise, the growth of Mennonite social awareness was usually spearheaded by compas- sionate laymen. Their concern for the deprived, the aged, the sick, the parentless and the mentally handicapped induced them to devote their talents and money to institutional development. As the various institutions emerged, others in the constituency caught their vision. There was another dimension in the evolving social conscience of the early twentieth century: the constituency began to respond to regions afflicted by natural disasters, usually by providing famine relief. 59 The expanded religious awareness nurtured by Bible courses and conferences spawned another kind of radical vision — evangelism among the Russians. This had always been some- thing of a problem for both the Brethren and the Old Church. The terms under which they settled in Russia only guaranteed religious freedom to the Mennonites but said little about the right to proselytize. 17 The law prohibiting evangelism among members of the Russian Orthodox Church was contained in one of several