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

kursus they emerged as ready defenders of the denominational tradition. In the context of frontier settlements where men with talent and training were especially difficult to find, insecure leaders naturally clung to practices which were known and familiar. At the turn of the century Neufeld's journals frequently mention consultative gatherings of itinerant ministers and church leaders. The constant preoccupation with open or closed communion at these meetings suggests another closely related dynamic. The leadership core of the Brethren was readily identifiable and rather static. Their regular participation in consultations, special lectures and Bible courses solidified their ranks. Such common experience somewhat removed them from the rank and file, at least when compared with earlier decades. Most were both attracted and threatened by Allianz. Generally they affirmed its theology but rejected its ecumenicalism. This exposure combined with a maturing Brethren tradition possibly diffused the earlier existential theology with elements of the formal and dogmatic. The Brethren's first, self-formulated Confession of Faith in 1902 exhibited overtones of this trend. An "official" clergy needed an "official" theology. While the situation reflected denominational maturity and self-confidence it also suggested that the movement had lost something of its initial lay character. All this did not mean that Brethren piety was repulsive or grossly inadequate. In all likelihood ministers, laymen, and even casual observers, would have given a unanimous verdict of normalcy. The experiential, though focusing mainly on itself, nevertheless operated within the borders of a secure peoplehood. Much of the old virtue was still there, but the chance for excellence was lost, at least for the moment. Claims to living faith and authentic baptism now had to be shared with the Allianz movement. There was even more discomfort. Brethren-style conversions were increasingly in evidence among Old Church members. New visions and new horizons were no longer Brethren prerogatives. 74 NOTES 1 A.H. Unruh, Die Geschichte der Mennoniten Bruedergemeinde 1860-1954 (Winnipeg, 1955), 229-233. 2 Hermann Neufeld Journals (Center for Mennonite Brethren Studies in Canada), I (1904), 276-277. 3 Ibid., 316. * Ibid. 5 Ibid., Neufeld cites 52 as being opposed. The official minutes record 59. "Bericht uber die Jahressitzung in Waldheim, vom 17-20 Mai, 1903," Zions- bote,Vo\. 20(1904), no. 1,2. 6 Neufeld Journals I (1904), 346-47. 7 Unruh, 228. 8 Ibid., 231-232. 9 Neufeld Journal I (1904), 485. 10 For the minutes see "Jahressitzung der Vereinigten Christlichen Taufgesinn- ten Mennonitenbruedergemeinden in Russland am 14 und 15 Mai 1910 zu Tiege, Sagradowka," Friedensstimme, VIK1910), no. 21, 3-4; no. 22, 4-5. 11 Neufeld Journals, I (1904), 497. 12 Unruh, 280ff. ia Unruh, 233-35; B.B. Janz Papers (Center for Mennonite Brethren