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

18. 3" 76irf., 3. 31 Ibid., 8. 32 Ibid., 8-9. 33 Ibid., 26. 65 66 CHAPTER VII CRISIS Following his election to the itinerant ministry in 1 888, Her- mann Neufeld's prosaic journal entries almost camouflage the excitement of ongoing conversions and baptisms. It was simply the way things should be: the preaching of the Gospel meant new life for sinners and edification for the saints. Periodic revivals are almost taken for granted. He complains to his journal only when there are few conversions and baptisms. The tone of his entries changes noticeably as the twentieth century approaches. Yearly preaching journeys take him far from home for long periods of time. He speaks less of conversion and church growth. Neufeld was frustrated by two very different situations. The first involved his partnership in a milling venture. His colleagues were obstinate and uncooperative. The second issue related to the question of communion.Neufeld held to the Brethren tradition that only those baptized by immersion took part in the service. Here was a man, himself the product of Brethren evangelism, preoccupied with the mode of baptism and communion exclusiveness. In 1897 elder David Schellenberg requested him to visit the Blankenburg Allianz Conference in Germany. Though he enjoyed the proceedings, he could not bring himself to participate in the closing communion service. Was Neufeld's response indicative of a larger ongoing crisis? What was happening to the evangelizing, nurturing Brethren of earlier decades? On the surface little seemed to change. The Brethren fully participated in the widespread economic expan- sion characterized by industrialization and agricultural mechani- zation. Their religious quest seemed equally energetic. The earlier Bible courses became Bible Conferences featuring articulate, highly trained preachers and lecturers from Germany. 67 The theology of these and other visitors was generally affirming. How could all these expanding experiences suddenly allow an all- consuming focus on the narrow, confining issue of open or closed communion? For decades a type of restricted communion had been practiced in Brethren circles. In part their very secession was instigated as a protest against the undiscerning communion practiced in the Old Church. From the beginning it was simply understood that only the baptized adherents of the new movement participated in the celebration. Since immersion baptism became an important symbol differentiating the Brethren from the Old Church, the ordinance mode easily became equated with true faith and genuine spirituality. Baptists, with their explicit views on conversion and immersion baptism, constituted no threat and were readily admitted to Brethren communion services and even church membership. When revival penetrated segments of the Old Church at the turn of the century and brought Christian social action on many fronts, the communi