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

d Brethren survival. The crucial support of the Ohrloff Church for example, may have stemmed not only from a genuine support of Brethren religious aspirations but also from a desire to regain some of the civil authority it had lost in earlier years. Once political co-existence became possible, religious questions tended to dominate Brethren relations with the Old Church. One such issue clearly involved the Brethren concept of conversion. The new piety was theologically sure of its salvation. As previously indicated, Brethren conversions came to reflect an amazing uniformity. As time progressed the definition of con- version became increasingly precise. Being "Brethren" meant being a believer. Many felt that while new life was possible in the Old Church its survival and nurture in that setting was rather doubtful. For those who joined the Brethren there was a strong temptation to demand that family and friends duplicate the pattern of one particular religious experience. Under such circumstances the price of a continued relationship with family and friends was a high one. Few were able to sustain it and splits within the extended family were frequent. Meanwhile another development in the evolution of the Brethren added to the relational crisis. The scenario was a bit complicated. The early decades of the Brethren movement coincided with the establishment of new Mennonite settlements throughout European Russia. As part of the larger Mennonite community the young church was naturally involved in this dispersion process. New frontiers threatened cohesiveness. The Brethren developed a very effective strategy designed to preserve 79 unity and even promote growth through evangelism — the itinerant ministry. Congregational growth among the Brethren was largely based on this kind of activity. Except for occasional revivals the increase was gradual and most converts came from the Old Church. Such a situation, lasting right into the twentieth century, hardly promoted goodwill between the two groups. David Epp, writing in Der Botschafter in 1910, observed: "The Men- nonite Brethren as before, are still concerned with making proselytes among the Mennonites. 5 The itinerant ministry created an operational piety which not only ensured stability and continuity but possibly even created a new sense of religious peoplehood. Its agenda included home visitation, Bible studies, edificatory meetings in village schools, and large assemblies at mission and thanksgiving festivals. 6 Such dedication to the cultivation of personal and public religion generated a steady reaffirmation of a distinct Brethren identity. Here were Russian Mennonites with a different religious style. That style not only included a different conversion theology and baptismal mode, but also distinct forms of Christian nurture. A common religious outlook and liturgy transcended the dispersing effect of Brethren migration to new frontiers and