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

manifestoes (1863) issued by Catherine II in her efforts to attract foreign colonists to Russia. 18 In general the decree was rather rigorously observed even though most Mennonite settlements adjoined orthodox populations. Furthermore, few Mennonites felt at home in the Russian language or culture until almost the end of the nineteenth century. The early twentieth century interest in evangelism among the Russians was rooted in several factors. The reactionary policies of Alexander III (1881-1894) and his chief advisor, Constantine Pobedonostsev were somewhat modified by the provisions contained in the October Manifesto of 1905. Because it granted freedom of conscience, most Mennonites, though scarcely aware of the magnitude of the tensions engulfing Russia, sensed a new freedom of movement. Then, too, periodic revivals in various settlements, some spontaneous others inspired by itinerant ministers, generated a new consciousness of mission. For a number of the later missionaries their own spectacular con- versions were often accompanied by an overwhelming sense of calling to evangelize the Russians. Brethren and Old Church Mennonites, long accustomed to sending Gospel emissaries to Athens and Rome, now became aware that just beyond Jerusalem lay Judea and Samaria. In the end, missions to which they were so committed, generated problems for the Brethren. Recounting his early religious pilgrimage, the Old Church adherent Peter Riediger wrote: When I experienced a personal conversion in the year 1900 the Lord in his great mercy also gave me a love for the Russians. Since I not only had daily contact with our workers but with many others I occasionally read the Scriptures to them and pointed them to the way of salvation. That was not enough for the Lord. He wanted all the workers in our village to hear the good tidings and He showed me — the way. During the winter of 1905-1906 we held Russian services in our home. About 50 Russians, men 60 and women, came regularly. I always got brother Adolf Reimer, who was a teacher in Tiege, to preach. Brother Adolf Reimer was a member of the Mennonite Brethren church and I still belonged to the Old Church, but we were of one mind. The Lord blessed his word and a number received it and gave themselves to the Lord. 19 Ironically, opposition to their efforts came from two sources: the Mennonite and Russian Orthodox clergy. 20 Peter Riediger's somewhat rambling account lists the evangelists known to him personally: the Old Church member Fedrau active in the Crimea; a Cornelius Janz who preached in the Orenburg-Samara region; a Jacob Wiens living in the city of Samara. Riediger's memoir also mentions H.P. Sukkau in Neu- Samara, the Bernhard Klassens in Siberia and a Johann Peters and his associates who went to live among the Yakuts of eastern Siberia. Adolf A. Reimer (1891-1921) was something of a central figure in the work among the Russians. He resigned