fl IS H33 Date Due JW 2, ^ J^2^U-U*^' JAir^'^*ai04 IJL JllL-^ g- '00 F" AN — W.V rft ^8Sd5^- ® BX8115 .Hm" ""'""'"^ '•"•"'^ Mennonite church history / J. s Hartzle olin 3 1924 029 463 811 Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029463811 MennonlterhurchJNistory BY J. S. HARTZLER, INSTRUCTOR IN GOSHEN COLLEGE, AND DANIEL KAUFFMAN, AUTHOR cf "MANUAL OF BIBLE DOCTRINES," "ONE HUNDRED LESSONS IN BIBLE STUDY," "A TALK WITH CHURCH MEMBERS," ETC. ^ PUBLISHED BY '- '^'1 V t \{ [. | ■[ y Mennonite Book ani Tract Society, [ j j; (. ,, ,,.,, SCOTTDALE. PENNSYLVANIA. ■> '- 'v 1 190S. EL k- %^(fi^dO Zo all of our Jfellow HHorkers, Who so generously assisted in collecting tte infor- mation necessary in compiling tkis volume, and aideJ us by tneir encouragement and advice; Co all wbo Stan& in tbe Succeseion, In exemplifying in tneir lives tke principles of tke Gospel or Cnrist; Zo all of ®ur l^oung people, \Vno sKould kno'w tne record or tke ckurck of our fatkers, tkat tkey may profit ky tkeir mistakes and imitate tkeir virtues: TLbis IDolume is affectionately UnscribeD. ^ntvahnctovvi* STHE need of a work of this kind has long been apparent. If writing history would be as easy as talking about it is, many more books on the subject would have been written. At one time it was proposed to form a historical association for the purpose of collecting all the historical data which could be found, and which were necessary for a complete Mennonite his- tory. The proposition met with favor, but was never acted upon. January 31, 1902, marks the date when the undersigned to- gether with A. D. Wenger, of MillersviJle, Pennsylvania, and A. B. Kolb, of Elkhart, Indiana, agreed to take the matter in hand, collect the necessary information, and write the book themselves. A circu- lar letter was issued, and the work started. We had not gone very far, however, until we all fotmd ourselves overwhelmed with other duties, and for nearly two years the work was almost suspended. About a vear ago, we found ourselves free to go on witli the work, and began writing in earnest. Rut on account of feeble health, and numerous duties as pastor and evangelist, A. D. Wenger asked to be relieved of his share of the work. This request was granted with reluctance. He, however, has been of great help to us by way of gathering information and giving advice, which was much needed. Later on our other colaborer in this work, A. B. Kolb, also asked to be excused. Thus cur force was re- duced to half what it was when we began. We cannot begin to tell the names of all wlio so kindly as- sisted us in gathering" information. From every quarter there came letteis telling of the work of conferences, congregations, and individual^. Tn this, of course, there were some exceptions, and 8 MENNONITE CHURCH HISTORY. some congregations and conference districts did not receive their proportionate share of notice because m'C could not get the facts; Bat as a rnle, the brethren responded nobly. Several sent in re- ports so complete that we simply remodeled them a iittic to corres- pond with the rest of the book. Their names will be found at the head of the chapters. Equal credit is due to several brethren who prepared tables, so complete that they were not even rewritten. But for tliese and others who sent information, this bock could not have been written. Our hearts are full of gratitude to all who so nobly assisted in the work. May they find much pleasure in perusing the pages of this book in which they showed so much interest, and for which they performed such valuable service. In compiling statistics and recording records, we were as careful as we could be. We believe that our contributors were careful in their statements of facts, and have the confidence to be- lieve that the statistics herein found are reliable. But we know tliat "to err is human," and expect after the work is published, to be reminded of many mistakes made. In compiling the church statistics of the present, we copied from the "'Mennonite Year Book and Directory," published by the "Mennonite Board of Chari- table Homes and Missions," except in instances where we received later and more direct information. It will be seen that there are different kinds of Mennorfites si>okcn of in this volume. What to cou see them tread- ing in the footsteps of their Savior, imitate their example. What- ever portion of their record does not bear the test of Scripture should be remembered only that we may avoid their mistakes. With the hope that the recorr! of the churcli mf>y be a means of inspiration to some, to press on in the work with a mind to imitate the virtues which made their record glorious, and avoid the m-^- takes which marred it at times, we submit the following for your perusal and study. J. S Haktzler. Daniel Kauffman. Hable of Contents Chapter. Pages. Introductory 7"9 I. The Church of the First Century 15-24 II. From John to Constantine 25-42 III. Rise of Romanism AZS^ IV. In the Succession 52-77 Novatians — Catharists — Paulicians — Henricahs — Al'bigenses — Waldenses — Anabaptists. V. Menno Simon 78-89 VI. The Mennonites in Europe 90-112 Mennonites in the Netherlands — Men- nonites in Switzerland — Hutterites in Moravia — Mennonites in the Palati- nate — Brethren in Prussia — Menno- nites in Russia — Mennonite Principles. VII. A Visit Among the Mennonites of Europe. .113-124 VIII. European Settlements in Am^-ica 125-134 Germantown — Lancaster County — ' Swiss Jilennonites — Russian Menno- nites. TABLE OF CONTENTS. II Chapter. • Pages. IX. The Amis!' Mennonites i35-ii;9 Defenseless Mennonites — Illinois Con- ference of Mennonites. X. Franoonia Conference ^ 160-171 XI. Lancaster County Conference 172-igo Lebanon County — York County — Cumberlrcnd Counts' -^ Jtiniata and Snyder Counties. XII. Washington County, Maryland, and Franklin County, Pennsylvania, Con- ference 191-197 XIII. Virginia Conference 198-224 XIV. Southwestern Penns^'Ivania Conference. . . 235-236 XV. Ca,nada Conference 237-249 XVI. ^ Eastern Aniish Mennonite Conference.... 250-255 XVII. Ohio Conference 256-272 XVIII. Indi.'ina-Michigan Conference 273-284 XIX. Indiana- Michigan (A. M.) Conference ... 2S5-289 XX. Illinois Conference 290-293 XXI. Missouri-Iowa Conference 294-299 XXII. Kansas-Ni.'braska Conference 300-305 XXIII. Western Di.'^trict Conference 306-312 XXIV. Nebraska- Minnesota Conference 313-316 12 MENNONiTE CHURCH HISTORY. Chapter. * Pages. XXV. Northwestern Conference 317-318 XXVI. Schisms 319-32^ XXVII. Reformed Ailennonites i Herrites) 323-325 XXVIII. General Conference Mennonites (New School) 326-335 XXIX. Church of God in Christ ( Roldemanites ) . . 336-338 XXX. Wisler Mennonites 339-342 XXXI. Mennonite Brethren in Christ 343-346 XXXII. Missions 347-357 XXXIII. Mennonites and Ediication 358-362 XXXIV. Mennonite General Conference 363-368 XXXV. Retrospect and Prospect 369-372 List of Books Consulted 373-374 . BppenDij Mennonite Confession of Faith 376-395 Mennonites Protest Against Slavery 396-398 Deed to First Mennonite Church at Germantown 399-400 Two Interesting Letters 401-405 The Address to the Church by the Preliminary General Conference Meeting (1S97) 406-409 Xist of HUustrations Page. As Moses Lifted Up tlie Serpent 14 Small Vise Used to Torture Early Mennonites 121 Mennonite Church at Gerinantown 128 The Old Hertzier Home 137 Doylesitown Church 162 Rohrerstown Churdh 174 Kinzers Church 184 Berlin Church, Ontario 241 American Mennonite Mission, Dhamtari, India 354 Goshen College 360 1'^i'jjis.j;. i'S:i&iic:im&M. Mennonite Church History, CHAPTER I. THE CHURCH OF THE FIRST CENTURY. Sacred history takes us back nearly six thousand years to the creation. Since that time empires have risen and fallen, leaving their record in the annals of history. Some may find delight in studying the motives and customs of the people of Egypt, Babylon and other powers of that ancient period, while others care little about what occurred before that memorable night when the Son of God came to earth as the Savior of men and the heavens shone with celestial light as through the air rang the song of: "Glory to God in the highest, And on earth, peace, good will toward men." We love to watch the growth of that kingdom of which the Babe of Bethlehem is the Head. Born in poverty and nurtured in a humble home among the hills of Gali- The Babe of Bethlehem lee, He learned even before He began His ministry, to sympathize with the lowly and the unfortunate in their trials. When he arrived at the required age of priestly consecration (see Num. 4 :3, 35 ; Luke 3 :23) , He "was baptized of John in Jordan." Like his forerunner. His prin- cipal theme was "Repent for the kingdom of heaven is at hand." The self-righteous Pharisees were not favorably inclined toward the teadhings of this meek and lowly Lamb of God, but constantly opposed Him in His work. He was a friend of publicans and sinners, because He realized that they needed His help, and in many cases, were the most ready to receive His admonitions. His heart was filled with sadness when He saw the blindness of the people. He cast a longing loolJ at the rich young ruler, viewed with sorrow the inconsistencies at the temple, and wept over the sad condition of proud Jerusalem. Even among the twelve whom i6 MENNONJ.TE CHURCH HISTORY. He ordained there was none who fully understood His true mis- sion, but hoped to see temporal Israel restored to its former grandeur in which they were to occupy prominent places. He observed the sacred feasts at Jerusalem before, but we are especially interested in the one at which He said, "With desire T have desired to eat this passover His Work, Death, Bur- with you before I suiter," for there was in- ial and Resurrection, stituted that grand memorial by which we are reminded that "Christ our passover is sacrificed for us." This event brought with it that most touching and venerable sermon and prayer recorded in John 14-17, after which He and the twelve resorted to that favorite garden where, burdened with the sin of the world. He wrestled with God in agonizing prayer. The pangs of the cross were in sight. Finally He could say, "It is finished." That sacred head was bowed in death. He was placed in the tomb, but no sepulchre could hold the Mighty God. He arose, remained on earth forty days, then ascended to the right hand of the Father. His faithful followers had lost one who had been a great comfort to them, but they were not to be left alone. The Spirit came to abide, teach, remind, be a witness, convict, guide, declare future events, and glorify. So wonderfully did this Comforter do His work, that in a very short time the church was increased by the thousands. The work of Stephen, one of the seven deacons at Jerusalem, may well be termed an epoch in church history. Who of the twelve would have thought of disputing with freed slaves and people who were banished from other cit- The Growth and Scat- ies? Who else of all that vast multitude tering of the ChurcK of believers would have taken such aggres- sive steps as to bring on general perse- cution ? Regardless of the command to go into all the world and preach the gospel to every nation, there seemed to be a tendency to gather only a certain class into one church at Jerusalem. Stephen first began to reach oat. Persecution came as a result. Believers were scattered, and repentance and salva.tion through Christ was preached in other lands. The leader in bringing these CHURCH OF THE FIRST CENTURY. ly trials upon the defenseles's people was a young man of energy and ability, well educated, a Pharisee, and possessing the privi- leges of a Roman citizen. This man, Saul of Tarsus, was "exceedingly mad against them" and as the faith spread, he began to persecute "even unto ■strange cities," but he was miraculously converted and became a great worker among the Gentiles. Damas- Saui of Tarsus. cus, Arabia, and his native city were among the first fields of labor. Jerusalem did not continue much longer to be the center of activities in the Christian religion. Barnabas and others had been laboring at Antioch in Syria for some time. The work became too great for them and Barnabas sought the aid of Saul. The growth of the church at this place was remarkable. Some time The Church at An- after the death of John, tlie last of the tioch in Syria. Twelve, the church here numbered a hun- dred thousand members and three thousand pastors and teachers. It was here that the name Christian was first applied to believers. The council at Jerusalem, about 51 A. D., to which Paul (formerly called Saul) and Barnabas were appointed as delegates, made decisions which greatly affected the Gentile Christians and •brought Antioch into prominence. From Council at Jerusalem; this place Paul started on his missionary Three Missionary journeys in which he traveled more than Journeys. eight thousand miles ; a wonderful work when we remember that about one-half of fhe journey was made on land and on foot. Luke, in the Acts of the Apostles, gives only a small part of his trials. For a more com- plete picture see II Cor. 11 123-28. While the church was growing in parts of Palestine, Syria, and Asia Minor, events were occurring at Rome which will ever remain a blot on her 'history. Nero, possibly the greatest human monster that ever sat on the Roman throne, Nero and His Reign. threw off all restraint during the last years of this reign. His mother, sister, and wife were hurried to the grave by his wicked hand. Tlien i8 MENNONITE CHURCH HISTORY. followed the execution of some of the most illustrious men of the empire. Simpl}' a suspicion of disfavor caused him to look for some excuse to call for their death. In July 64, A. D., nearly two- thirds of the city of Rome was destroyed by fire. W'hile the fire was raging- at its highest, Nero ascended a tower and ex- idtingly sang. "Troy is on fire" and seemed to rejoice at the misery which the calamity produced. People believed that the fire had been started by the emperor himself. Popular indignition knew no bounds. To relieve himself from suspicion, he claimed that the Christians were the authors of the awful deed and at once began the first general persecution. The suffering tvas terrible. Many were wrai>ped in garments First General Perse- . . , 1 -i , 1 • r 4. covered with pitch and oil and chained to the stake. Their clothes were then lighted and the flames dispelled the darkness of the night, typical of the darkness of the age. (_)ther methods of punishment are shown b}' the crucifixion of Peter, head downward, and the beheading of Paul. Both of these took place during this reign. Nero, the author of the persecution, committed suicide in the year 6S. It was during^ this year that two daughters of a Christian named \'alentinian of Aquila, a city in Eg\-pt, received instruc- tions in the doctrines of the Bible and were baptized b^- a minister named Plermagoras. This is the first recorded instance outside of the scripture, of any one being received into church fellowship. During the reign of Nero, a Jewish war broke out. It was caused by the oppression which the emperor brought upon the Je\\s. The governor of .Syria was sent to subdue the rebellion but was repulsed with heav)' loss. \^espasian was then sent with a large Roman arm}- to take Jerusalem. Some time after the death of Nero, Vespasian was proclaimed emperor, his son Titns taking command of the army. The latter completely destroyed the city and Jewish temple in 70 A. D. The suffering on the part of the Jews was intense. In referring to it, the Savior said. "For then shall be great tribulation,' such -as hath not been froni the begin- ning of the world until now, nor ever shall be." The Roman army surrounded the city with a view of stai-\'ing the inhabitants into siilDmission? This would have required many CHURCH OF THE FIRST CENTURY. 19 years* if conditions within the cit}' had been favorable, but they were not. Discord was found on every hand. Three distinct bodies were finally formed each of which seemed as desirous to kill the other as they were to destroy the Romans. Aside from this, robbery was found on every band. The people living between the camps of these opponents were often placed in the most trying- circumstances. Many longed for the success of the Romans, ex- pecting to receive better treatment at the hands of their enemies than from the enraged and seemingly crazy Jews. The cries of the suffering were often beard above the din of battle. Many were slain by one of the three quarrelsome bodies while trying to escape from the dty and flee to the Romans. Others took the last morsel of bread from their perishing children to satisfy their ravenous appetites. Hunger became so intense that human flesh was eaten. As the siege proceeded Titus succeeded in cap- turing so many of the Jews that five hundred or more of them were crucified daily. "Room was wanting for the crosses, and crosses for the bodies. "t Truly, their punishment was wonderful. ^ ,, ^ , ■ , The believers had been reminded of the Fall of Jerusalem; Flight and Return lof prophecy of Daniel and were told when and Believers. ^[ovf to escape. It is said that not one Christian perished. Perfect obedience brings even temporal blessings. This ended the history of the Jews as a nation. Despised and persecuted, the}- have since that time had no national existence and are scattered throughout the world. Possibly nothing else could have shaken so completely the faith of the Jews living in other parts of the world, as to know that their religious capital, and especially their temple had been destroyed. Eusebius, the father of churdi history, who lived in the early part of the fifth century, tells us that after the overthixiw of Jerusalem and the burning of the temple, a vast number of Jews accepted Ohris- tianity. During the thirteen years reign of Vespasian and his son, Titus, the Christians enjoyed hiuch freedom in religion. It *Josephus, Book V. Ch. I. tJosephus, Book V. Ch. JX. 20 MENNONITE CHURCH HISTORY. has even 'been suggested that during the latter part of bis reign, Tittis secretly espoused Christianity. After tilie fall of Jerusalem, the believers who lived there wei'e obliged to seek a new home. Tliey went to Pella, a city east of Jor- dan. In course of time, a number of them, accompanied by their bishop, Symeon, returned to Jerusalem and re-established a church there. From those Who remained at Pella arose the two sects known as NazareneS and Ebionites ? The Nazarenes, unlike their brethren who returned to Jerusalem, continued to observe many of the cerem'cn'ies of the Mosaic law and closel}- resembled the Judaizing teachers which caused Paul so .much trouble in his missionary work. The Ebionites denied the divinity of Christ. They claimed tliat He was born of hu- The Nazarenes and man parents and was in no sense divine Ebionites. until the Holy Spirit came upon Him at His baptism, and thereby made Him the Son of God. They accepted "the whole of the Old Testament, but rejected the New with the exception of the gosi^el of Matthew, from which they removed everything pertaining to the miraculous conception and birth of Christ. It seems strange that people living in the country where Jesus taught, suffered aiid died, should so soon accept such heretical ideas. Several other factions arose in the cliurch during the first century which were even more heretical than the Ebionites. The origin of these sects can usually be traced to some ambitious lead- ers who sought personal glory rather than the advancement of truth. Most prominent among these, were the Gnostics and the Nicolaitans. The doctrine of the former was a combination of Oriental theology, Greek philosophy, Judaism and teachings from the Gospel. Tlie First Epistle of John contains the most em- phatic denunciations of this doctrine although the name is not found in Holy Writ. ( See I John 2 : 1 8, 19, 22 ; 4 :2, 3. ) The latter advocated idolatrous customs and opposed the advice of the apostles, (Acts 15:29) and "mingling themselves in the orgies CHURCH OF THE FIRST CENTURY. 21 of idolatrous feasts, they brought the im- Gnostics and Nicolai- purities of those feasts into the meetings tans. of the Christian Church."* This sect is most severely condemned in Revelations 2:6, 15. Most of these heretical bodies would exist for some time and then pass from the scene of action ; but the true church has existed throug'h the ages and will exist until the Master will come to gather up his jewels for the heavenly kingdom. About the year 67, John, the last of the twelve, went to Ephesus in Asia Minor. Three years later, Jerusalem, the seat of Judaism, was destroyed and Asia Minor became the strong- hold of the 'believers. A perfect fusion of John, the Apostle, Jew and Gentile Christians into one united at Ephesus. body would mean much for the church in the future, and to this end he devoted his life. The great theme of love and unity seemed to be uppermost in his mind. Tradition says that when he became so old that he could not walk, he was carried to the church and with feeble, trembling voice would say, ''Children, love one another." His trend of thought and method of work may be summed up in a few of his teachings, "Love not the world, neither the things that are in the world. If an)- man love the world, the love of the Father is not in Him." "Herein is love, not that we loved God, but that He loved us." "Little children, keep yourselves from idols." "He that com.mitteth sin is of the devil." ' Persecutions are by no means desirable to the natural man, nor are they essential to spiritual growth. We notice, however, that heresy came into the church faster during the reign of Ves- pasian and Titus when the Christians had a larger degree of freedom in worship than at an}- previous time. But the Chris- tians were soon to undergo another period of bitter persecution. Domiitian, a younger brother of Titus, came to the throne about the year 81. He was cruel, treacherous Reign of Domitian. and morose. Nero seemed to be his pat- tern. The heathen subjects were the first "Smith. 22 MEN HON IT E CHURCH HISTOR Y. victims of his cruel power, and afterwards the Jews and Chris- tians suffered from his tyranny. In the year 94 he began to levy excessive taxes upon the Jews, with whom the Christians were classed. He also heard that a ruler would rise from the house of David who would rule the world. In him, Domitian saw a rival, hence he ordered the Jews to be slain or banished. Thousands sufifered death and as many mare were robbed of all they had, and compelled to leave the country. Even Flavius Clement, uncle of the emperor, who had espoused the Christian faith, was numbered with the martyrs, while his wife, Flavia Domitilla, was banished to a rocky island in the Mediterranean sea. Nerva,' successor of Doniitian, invited the Jews and Chris- tians to return to the places from which they had been banished and in many cases restored to them their lands and aided them with such things as they needed to begin farming. Prominent among the early church fathers of tlie first cen- tury, was the venerable Clement, bishop of the Oiurch of Rome. Sacred history mentions him but once (Phil. 4:3.) representing bim as a fellow-laborer with Paul. He is Clement, Bishop of represented as being the author of several Rome; His Writings. letters, some of which may have been written a number of 3'ears later. Critics are generally agreed that the one address'cd to tilie Corinthians is truly the work of this venerable man, and is pro- nounced by such men as Eusebius and JMilner as a very deep and spiritual production. It was read in the church services at other places besides Corinth. The epistle very strongly opposed the faction spirit at that place, and advised that applicants for baptism fast and pray much, and that they be instructed in the .word of God for some tim.e before baptism. From this letter we may safely conclude that infant baptism was not practised at that early period. A single paragraph from this letter gives us some idea of its spiritual import. "Let us endeavor to be of the number of those who hope to share the promises of God. How can we accomplish this, my dear brethren? If our minds are established in tlie faith ; CHURCH OF THE FIRST CENTURY. 23 . if we seek in all things to please God ; if we bring ourselves in entire accord with His holy will ; if we follow tlie paths of truth, renouncing all injustices, averice, contention, anger, deceptions, complainings, impiety, pride, vanity and ambition ; then, my dear 'brethren, we shall be in the path which leads to Christ Jesus our Savior. Let the strong help the feeble, let the fee?ble respect the strong. Let the rich give to the poor, and let the poor thank God that He has given to the rich imeans of supplying their wamts. He who has created us, has .introduced us into this world, which He has so ridily prepared for our abode. Having received from Him so many favors, we ought to thank Him- for all things. To Him be- glory forever and ever. Amen." Thoughts like these are as refreshing showers in a desert, or as pleasant dew upon the withering rose when compared witli the barbarous wars and wretched depravity of the nations of that early day. CHURCH AT THE CLOSE OF THE FIRST CENTURY. The church at the close of the first century had spread over much of Palestine, Syria, Asia Minor, Northern Africa, and Southern Europe. In addition to these, churches were organized in India, Arabia, Etheopia, and other countries, even as far north and west as England. Excepting Antioch in Syria, the strongest churches as well as the greatest number of Forms, of Worship. them, were found in Asia Minor. Church government was largely congregational. In forms of worship, the churdi at Jerusalem was taken -as a model to a great extent, and this in turn was modeled after the worship in synagogues. The sermon was followed by extempora- neous speaking, reading of tlie epistles received from the apostles, prayers and singing of psalms and Christian hymns. These seasons of worship were usually held in soine private house. Many a time on these occasions the communion was observed. Some authorities claim that this ordinance was observed every Lord's day. Many times after the regular services were over, the condition of *he church in other neig'hborhoods, or of be- lievers in the same neighborhood was discussed, dwelling largel)' 24 MENNONITE CHURCH HISTORY. on their spiritual needs. From I Corinthians i6, we may safely infer that at least for a time, each Lord's day witnessed a gath- ering of funds for persons in need in other places. Simplicity, out- side pressure, and the indwelling spirit bound the whole body together, having a common interest in each other and an intense desire for the upbuilding of the cause in general. The Apostolic Age closed with the death of the "Beloved Disciple." Before passing away, he saw deacons and elders in nearly all the churches. He saw the center of Christianity gradually moving north and west until some point in Asia Minor mig'ht be called the 'hub of the great circle enclosing the people of God, on earth. t The following table s'hows how the Twelve divided the field and how well they fulfiUeid the Great Commission. No modern missionary society has done so well in so short time : NAME FIELD OF LABOR PLACE AND MANNER OF DEATH DATE James the Greater Jerusalem and Judea Jenisalem-Beheaded. Acts 12:2 45 Philip Scythia, Phrygia Hierapolis— itoned 54 James the Less Jerusalem, Judea Jerusalem— cast down from the Temple and stoned 63 Peter Fontus, Galacia and Lower Asia • Rome— crucified, head downward 69 Andrew Scvthia, Sogdiana, Achia Patras— crucified; lived while on the cross, thrte days 70 Bartholomew or Nathaniel Persia. Arabia, India. Armenia Albanapolis — crucified, flayed and then beheaded 70 Thomas Parthia, Ethiopia, India Calaminia— cast into a hot furnace, then stabbed with spears 70 Matthew Chaldea, Persia, Ethiopia NaddaTar- nailed to the ground and beheaded 70 Jnde or Thaddeus Syria, Cyrene, Persia In Persia-citv not known. Beaten to deatli 70 Simon the Canaanite Egypt, Libya, Mauri- tania, l^ersia Same time and place as Jude— crucified 70 John Judea. Samaria, Asia Minor Ephesus— natural death 100 Judas Iscariot Jerusalem— hanged himself 33 fThe Copts in Eg-ypt and the Nestorians in India are supposed to toe the present result of churches planted t>y the apostles. »A11 the places of death except Rome are in the last province named also the last visited by each apostle. CHAPTER II. FROM JOHN TO CONSTANTINE. Just before the close of the first century, emperor Nerva died. He w&s succeeded by Trajan, a man of ability and one who desired the welfare of his subjects; but he. was a zealous ad- herent of paganism and therefore opposed to Qiristianity. It is said that this new religion, as he called it, grew so rapidly that those who sold victims for sacrifice to the heathen g-ods found but few purchasers. Pliny, governor of the province of Bithynia, wrote to the emepror and inquired what should be done with the ©iristians who were becoming very nu- Trajan and Pliny. merous in his province. He was told to let them alone unless they were prosecuted by some one who was willing to give his name, and in case the accused party was not found guilty, the accuser was to be pun- ished for presenting ga false accusation. This made the accusers more cautious, but it also made every Christian a criminal — a position which had not been taken before. Christianity Consid- Then followed the third persecution. Two ered a Crime. men already mentioned, who were very ac- tive in the first century were among the first to suffer — Symeon who returned to Jerusalem some time 26 MENNONITE CHURCH HISTORY. after its destruction, and reorganized the church at that place, and Clement, bishop of Rome, whose writ- Symeon and Clement, ings have been quoted in Chapter I. The Martyrs. former had been a devoted servant of Jesus Christ and His church for many years, being about one hundred and twenty years old when he suffered martyrdom by crucifixion. Ignatius, second bishop of Antioch, who was very prominent in the building of the Church during the first century, and who suffered during this reign, was another Ignatius and His one of those illustrious men who would Epistles. have been a credit to any age. His life as well as his teaching was deeply spiritual. One of his favorite expressions was, "The life of a man is a con- tinued death, unless it be that Christ liveth in us." He seemed to have a desire to die in the interest of the cause and for his flock. During the persecution instituted by Domitian, he manifested great courage, being in very great danger on several occasions where the interest pf his flock seemed to demand it. The persecution of Trajan was more severe than that of Domitian. While passing thix>ugh Antioch after a victorious cam- paign in, the East, he offered sacrifices to the heathen gods. Ig- natius publicly rebuked the haughty monarch. For this act he was arrested; but fearing a tumult (for Ignatius was held in high repute) sentence was suspended «for some time, and the man of God was sent to Rome. On his way thither, he was told that he would be torn to pieces by wild beasts for the amusement of the people. Fifteen epistles are ascribfed to him. Eight of these were written while on his way to Rome or While there. They were addressed to the Ephesians, Magnesians, Philadel- pliians, Trallians, Smyrniots, Philippians, Romans, and to Pely- carp, his fellow-student under the instfuction of the Apostle John and afterwards his co-laborer in the church. The genuineness of these epistles is questioned by some of the later writers and strongly upheld by others. Doubtless this is because the epistles deal more or less with church government, FROM JOHN TO CONSTTANTINE. 27 rather favoring the hierarchic form. At least advocates of that form claim that the epistles are genuine, while many who are opponents of it, hold that they are not. In one of these he has given us important information in regard to the dbservance of the Sabbath. He said, "Let us no more Sabbatize," that is, observe the Jewish Sabbath, but "let us keep the lord's day on which our Life arose." This gives additional evidence to that of the scriptures, that in the Apostolic times the first and not the last day of the week was kept as a holy The Jewish and day. Similar expressions are found in the Christian Sabbath. writings of Irenaeus, bishop of Lyons, France, and Dionysius, bishop of Corinth, both of whom lived in the second century. In his letter to the Romans, Ignatius says, "O that I were already with the beasts, which are ready to devour me ! I hope that ere long, I shall find them such as I wish them to be, tliat is, cruel enough to destroy me speedily. But if they will not fall upon me and tear me, I shall kindly allure them so they will not spare me, as tliey have already spared several Christians, but will quickly tear me to pieces, and will devour me. Forgive me for speaking thus. . . . Only pray for me, that inward and outward strength be given me, and not only to speak or write thus, but also to perform and endure it, so tliat I may not only be called a Christian, but also be found one in truth." He was entreated to forsake his Lord and sacrifice to the gods but stoutly refused. He was then led to a large arena, around which many thousand people sat. Walking to the center and while the lions were roaring, he said, "O, ye Romans, all of you who have come to witness with your own eyes this combat ; Icnow ye, that this punishment has not been laid upon me on account of any mis- deed or crime; for sudi I have in no wise committed, but that I may come to Gdd for whom I long and whom I enjoy, is my msatiable desire." Instantly two lions' cages were opened into the arena and the ferocious beasts sprang out and immediately devoured him. 28 MENNONITE CHURCH HISTORY. Hadrian, successor of Trajan, came to the throne in the year 117. He was a wise ruler in many respects but when the Jews under Bar-Cocob began to wage a terrible persecution against the Christians, the emperor seemed to pay very httle attention to it. Bar-Cocob claimed to be the "Star" of Numbers 24:17, and desired that Jews and Christians should rally round his banner and he would punish the emperor for his actions in rebuilding Jerusalem and placing a temple to Jupiter on Mount JMoriah. The Christians knowing that the promised •'Star" had already appeared, claimed that The Emperor Hadrian. Bar-Cocob was an impostor. For this the The imposter Bar- Christians were made to suffer severel)- for Cocob. about four years, after which the pretender " was defeated and killed by the Romans. As a punishment for this uprising, the Jews were not allowed to visit Jerusalem nor even to come within sight of it, except on the anniversary of its destruction by Titus and then for only one hour at a time. Hadrian traveled much in the interests of his subjects, and in 125 came to Athens. Quadratus, bishop of the church at that place, and Arisfides, a Christian philosopher of the same church, each wrote an apology in defense of Christianity and presented it to the emperor. The next year the proconsul of Asia Minor explained some of the customs of the heathen in ac- cusing and persecuting the Christians. How mudh these writings influenced the emperor will probably never be known ; but he at once made a decree that Christians should not be molested unless they had violated some law. This brought something like re- ligious toleration. When it became evident that a Christian was accused simply on account of his religion, tlhe accuser was severely punished. About this time, a number of heresies akin to those of the early Gnostics sprang- up. New Heresies. Most of these were too ridiculous to receive considenation here. A thought from several will suffice: BasiKdes, an Alexandrian Gnostic, and teacher FROM JOHN TO COA'STAA'TINE. 2g claimed that there were three hundred sixty-five heavens. Saturn- ius, a prominent teacher of the Gnostics, denied the resurrection and advocated abstinence from marriage, and Marson, an eloquent minister of Pontus, Asia, found no vmion between justice and love. Althoug'h some of these heretical ideas had many ad- herents for a while, they were not destined to reach far beyond the country in which they originated and in most cases not many years after the death of their respective advocates. The peace enjoyed by the Christians under Hadriaii was neither perfect nor permanent. Even under an emperor as mild sa Antonius Pius, suffering was great enough in certain localities to cause Justin Martyr to write an apology Justin Martyr and addressed to the emperor and his adopted His Writings. gon, Marcus Aurelius. Being a phi- losopher, his apology was scholarly, philosophical, and convincing. His second apology exceeded the first in 1 anguage and thought and was addressed to tilie Roman Senate. He showed the inconsistency of perse- cuting a people who had committed no crime and ag^'ainst whom no complaint could be established except that they believed in a Supreme Ruler and loving Father and in His Son, their Savior and in the Holy Ghost, their Director and Comforter. Although the raibble did not cease to cry, "To the lions with the Ohristians," a temporary relief again resulted from these writings. Another prdduction from his pen is "A Dialogue with Tryphoon the Jew." Other writings are ascribed to him, but are generally considered spurious. At Rome he had frequent debates with Crescens, a noted Cynic philosopher, whom he completely defeated. This angered Crescens and he resolved to be avenged. An opportunity came when Aurelius became emperor. Accused by his enemy of being a Christian and refusing to recant, Justin was scourged and then relieved of his pain by the headman's axe. 30 MENNONITE CHURCH HISTORY. What ever noay have 'been the good qualities of the new em- peror — for he was idoHzed by many of his subjects — he was a bigot in religion. In faith he was a Stoic, Marcus Aurelius , , ,. i i and was soon made to realize that the as Emperor. „, . . . , . . ^ Lhnstians exercised more patience in suf- fering than tflie people of his own fafth. This displeased him and 'he resolved to put them all to death. In Lyons (France), alone thousands suffered death during his reign. Probably the most noted sufferer during this period, aside from Justin Martyr, was Polycarp. Both are supposed to hive suffered martyrdom in the year i68. If Polycarp, His De- the messenger from heaven would have fense and Deatli. been personal (Rev. 2:8) doubtless he would have said, "Unto Polycarp write." It was teacher writing to student, or as father to son. The church there had suffered much and now comes the mes- sage, "There is still more to follow." This was soon fulfilled. Polycarp was apprehended first ; many of his flock followed. His friends tried to conceal him and when they saw that the persecutors were coming, they wanted to remove him to another place but he said, "Let tiae will of the Lord be done." He went out to meet those who came to take him and treated them with much kindness. He asked for an hour of prayer and medi- tation. It was granted. After being alone with God for some time, he came out of the roojii and said, "I am ready.'' He was taken into the presence of the governor or proconsul of Smyrna who threatened to have 'him town to pieces by wild beasts, but finding that to be of no avail, said that he should be burned if he did not accept the religion of the gods. Polycarp answered, "Eighty and six years have I served Him and He never did me wrong ; how can I now blaspheme my King who saved me ? Bring on the beasts or fire or whatever thou mayest choose ; thou shalt not by either of them move me to deny Christ, my Lord and Savior." He was burned alive. At his request he was not nailed to the wood as was customary on such occasions, but volun- tarily lay on the wood to suffer for Jesus. Those who urged his FROM JOHN TO CONSTANTINE. 31 death most, advised the proconsul to deny the Christians the riglit of burying Polycarp, "lest abandoning Him who was cruci- fied, they should begin to worship this one." Can we imagine a hig^her tribute than this, especially wen we remember that it was given by his enemies? He wrote several epistles which are noted for their numerous quotations from the New Testament. Thus two noble teachers who formerly sat at -the feet of the "Belove'd Disciple" learning from him the words of the Blessed Master, sealed their faith with their blood. Three Disciples of the Of a third disciple as much can hardly be "Beloved Disciple." said. Papias, bishop of Hieropolis, Phry- gia, is said to have been one of the first advocates of the Millenium.* He did much writing. One thought from his pen will suffice to show his lines of argument. "When that time comes each vine shall bear ten thousand branches, each branch ten thousand shoots, each shoot ten thousand sprigs, each ■sprig ten thousand bunches, each bunch ten thousand grapes, each grape shall be large enough to fill the largest ship." This is talk without thought. A little calculation will show that the fruit of one vine would cover the surface of the whole cartli many miles in thickness. Xot all believers in the literal reign of Christ on earth held such absurd ideas but many accepted the doctrine to some extent, and after many years of discussion, the doctrine . in some form still has many advocates. Montanus, a Phrygian, whose enthusiasm exceeded his judg- ment and scholarly attainments, claimed to be the Comforter whidi Christ had promised. He admitted tkat th« Holy Spirit came uix)n the disciples but claimed that the Spirit Montanus and Mon- j, ^-i r- r l. ^ ^u and the Comforter were not the same. He with his followers believed tliat the gift of prophecy was one of the many blessings which every believer should possess and miany of the prophecies pronounced by them consisted of the most severe denunciations upon the Roman empire as well as upon individuals. The most gifted prophets (?) among them were considered as successors to the •Ubrary of Universal Knowledge, Vol. XI., P. 841. 32 MENNONITE CHURCH HISTORY. ' twelve apostles and formed a kind of proud religious aristocracy. They believed that the millenium vi^as close at hand and con- siidered every time of persecution as the immediate forerunner of the time when Christ should reign supreme on earth. In many things, he was orthodox, and advocated a code of morals which in themselves were not altogether new and which corresponded quite well with those of the Master. Man ythought that the discipline of the dhurch was growing lax, and these rigid rules of life brought some prominent workers into his ranks. Montanus lived about the time that Polycarp was martyred. In the year 231, the council at Iconium decided that baptism performed by the Montan- ists was to be rejected, and that such persons would be denied com- munion unless they were re-biptizcd, and thereby rejected the heresy. Later the ndble Tertullian accepted this doctrine and proved to be a great power among tlie Montanists. The decision of the Council at Iconium was faithfully carried out by tlie noted Cyprian, bishop of Carthage, who flourished about twenty years after the decision was made. Not satisfied I with seeing this accomplished in his own Cyprian, Bishop of field, he entered into controversies else- Carthage, wliere on the subject of the validity of bap- tism performed by a Montanist. This led the Emperor, Valerian, to issue several edicts which caused the noted bishop to be banished and later beheaded. Cyprian was a stroni;- advocate of the hierarchic form of church government, a severe disciplinarian, and an energetic writer. He wrote ninety- fi^•e epistles a.nd treatises — a great work for a man who was not converted until he was forty-five years of age. Trcnacus was one of tb.c greatest men of the second century in miny respects. Possibl }-no one did more traveling to spread t!he gospel than he. He was bishop of the church at Lyons, France, but was well known in the church Irenaeus. throughout that whole country and was considered a religious father by many in other parts of Europe, and in Asia-Minor, his native country. He is considered by some, as a believer in infant baptism. A promi- FROM JOHN TO CONSTANTINE. 33 nent advocate of infant baptism says, "He (Irenaeus) is the first author whose recognition of it can with certainty be inferred." Others claim that he did not teach nor sanction it. His principal work is a treatise "Against Heresies." It has been said that he was tainted with M'ontanism but this seems to be a mistake as he was required to apear before the bis'hop of Rome on the charge of that heresy and was acquitted. Not much is known of his death, but it is ahiiost certain that he was beheaded about the year 202. The Emperor Severus ( 193-21 1) was noted for his cruel persecutions as well as for 'his noble acts. He issued an edict which forbade anyone to forsake the Roman religion and accept Christianity. Some writers think that this Severus as Emperor. Still permitted children of Christians to accept the faith of their parents and that the edict was passed to prevent the wonderful spread of the gospel in Gaul and other countries north of Italy. It was under his reign that the sixth general persecution took place. Among the noted men of this period was the Tertullian and His learned Tertullian. He was so well versed Apologies. in Greek that he" wrote several treati.ses in that language. At the same time be was considered first among the Latin fathers. He was converted to Christianity about the year 193. He at once began to write on subjects pertaining to the new life. On account of the sevexe persecutions, he wrote his "Apology for the Christians against the Heatliens." He proved the illegal proceedings against the believers in Christ showing that in general the Charges were based on falsehood. He contrasted the chaste, temperate life of the Christians with the licentiousness of the heathen. Possibly none of Tertullian's writings are more touching and full of the Spirit than 'his letters o fencouragement to those wdio were imprisoned for the name of Jesus and expected s'oon to be led to the stake or to the wild beasts. This was written about the year 204. Soon after this he was affronted by some of the leading men in the church at Rome, and being of a stern, pas- 34 MENNONITE CHURCH HISTORY. sionate nature, he accepted the doctrines of the M'ontanists. This doctrine he advocated until his death about eig^hteen years later. Times of great trial produce men of great minds. Origen was only seventeen years old when his father died a martyr. The son desired to die with the father but was restrained by his mother who would have been left with six Origen and His children and without means of support. Writings. When quite young, he became prominent in the church at Alexandria. Having re- ceived a good education and being an untiring student, he soon acquired a store of knowledge rarely found ev,en among the greatest church leaders. His knowledge of the various heretical ideas, as well as his familiarity with the scriptures fitted him, to successfully combat the heretics. In his discussions he was often obliged to take a positron far in advElnce of his time. His services \vere in demand in more places than he could fill. The Alexandrian bishop, Demetrius, watched him jealously. At the council of the bishops of Asia Minor which met at Caesarea, Palestine, he was elected to the office of presbyter, which place he filled ver}' suc- cessfully. He was final!)- excommunicated by the jealous bishop because he had said in a public discussion that the statements in the scriptures with regard to the final punishment of the wicked did not necessarily require a literal interpretation in every part in order to be true. The dliurches in Asia did not regard the excom- munication and for a time division seemed tio be unavoidable. When persecution raged imder JMaximinus, Origen was seized and cast into prison. There he was required to suffer tortures beyond the endurance of his frail body, and he died in tlie hands of his tormentors in the year 25.4. Thus- the cause of the danger of division in the churdh was removed and the rupture was avoided. Enthusiasts often wrote treatises on their favorite subjects and because they knew their own unpopularity and knew that Origen's writings were usually ac- Spurious Writings. cepted, they signed his name to their own productions. Thus he was represented as favoring and disfavoring Montamsm, advocating and opposing FROM JOHN TO CONSTANTINE. 35 infant baptism, and contradicting himself on many other questions. The number of productions from his pen are not known but some idea of his works may be formed, for it is said diat, when not away from (home, he had sev^ secretaries and seven copyists con- stantly employed. The seventh general persecution took place under Max- ^minus, an illiterate man whose only qualification for the office of emperor was his agility and size. More than eight feet tall, and able to run as fast as a horse, he be- came the object of admiration am.ong the Emperor Maximinus; ,,. tt n 1 i_ ■ ^ i. 1 ■ i.i soldiers. He had been mstrumental m the the Seventh General , ,, r x,i 1 1 • death of the emperor, and as his suc- Persecution. , , , • /■ 1.1 j cessor, he at once began a reign of blood- shed and terror. The favorites of the former emperor were hurried to their graves. He was very superstitious. He thougiht that storms and earthquakes were ex- pressions of the anger of the gods for allowing the Christians to live. A general persecution was the result. He turned his at- tention more particularly against the teachers and bishops of the church. He delighted to find some place where many Chris- tians were gathered to worship, lock the doors and set the building on fire. Thousands perished in this way by his orders. For ten years or more after the death of Maximinus the church enjoye'd peace. Many who at other times feared perse- cution embraced Christianity ; but when Decius came to the throne, he instituted another persecution against the Christians — the most bitter Emperors Decius and y^^ witnessed. These trials were the more ° "^' * ^ intense because of a general distn.ist which General Persecution. p^g^^ii^.^ Friends betrayed each other, and even members of the same family proved traitors by giving each other's names to the inquisitors. People feared their nearest relatives as much as their worst enemies. Men fled to the woods, caves, and mountains to live in solitude. Here was not only safety, but the murmuring of the 36 MENA'OAUTE CHURCH HISTORY. brook, the starry sky, and the dusk of evening suggested com- munion with God. Others followed oven after the persecution ceased. This gave rise to what were known in later years as "monks," "lone birds," "pillar saints," etc.* The short reign of Decius was followed by that of Gallus which was equally short, the two continued only four years. With the death of the latter Valerian, successor of Gallus, treated the Christians with kindness during the first four years of his reign, but later was influenced by his prime minister to believe that they were detri- mental to the empire. So with a rest of Valerian. only four )ears they were made to go throug'h the fiery trials of the ninth general persecution in which great numbers sealed their faith with their blood. Bishops and teachers were made special objects of his wrath. Some of the churches were left for more than a year without either. Colossians 3:16 was made the general rule for conducting the regular services. Evil tendencies in the heresies, and persecutions of the second century had carried their respective advocates so far away from the Truth that, one hundred }ears Sabellianism. after their origin they had either gone out of existence or had become so corrupt tliat they caused the church but little trouble. In the third century, however, several heresies arose which are discussed in t!he theolo- gies of the present day. During the reign of Valerian, Sabellius taught that instead of a Trinity there was but one person in the God-head and that from Him came forth the functions of the Deity as Ghrist and the Holy Ghost and that fhey would not continue after they had performed their work. That there was no Son now and probably not even a Holy Ghost, as both, ac- cording to his theory bad done their work. Bishop Dionysius of Alexandria, in whose territory this heresy arose, was equal to the emergency, and, regardless of the shrewdness of Sabellius in keeping his real doctrine a mystery while before the council, the doctrine and its auth'or were condemned. •See Rise of Romanism. FROM JOHN TO CONSTANTINE. t,? In the year 260 Paul of Antioch pTesented another doctrine whidi was somewhat akin to that of SabelHus. He claimed that Christ was born of human parents and Paulinists Not the only wlien the Holy Ghost came upon Him Same as Paulicians. at His baptism did He become the Son of God. He was tried the second time before his true positron was positively known and was excommunicated in the year 269. His followers, who are generally known as Paul- inists, must not be confourided with the Paulicians, who will be discussed under another head. Councils ma}- condemn heresies and excommunicate their originators, but tbat does not blot out the heresy, for even in some orthodox churdhes of today there may be found persons who still hold the same ideas presented by these two men. Another doctrine came to the public notice during the third century which can hardly be termed a The Manichaeans. heresy, not because of its orthodoxy, but because Alani, its author, never claimed that his doctrine was that of true Christianit)-. It was rather a blending of the doctrine of the Buddhists, and the ?\Iagicians, gotten up in New Testament order. Since Roman Catholic writers have made great efforts to prove that the \yaklenses had their origin in this so-called heresy and since many of the Protestants aim to trace their origin through the W^aldenses to the Apostles, this doctrine will neces- sarily receive more space. Catholics contend that the Waldenses could claim none of the promises of Qirist because they could not have His abiding presence through several centuries in this heretical body. The founder of this sect was a man of great ability as a speaker, writer and artist. The legends of his life are too vague and contradictory to receive attention here. His followers, called Manichaeans, believed that there were two great forces — Lig Western Empire. pointed to try certain charges against I'ope Symmachus, he said, "God alone should try the bishop of Rome." Christ and His disciples taught that salvation was a free gift; that man must confess his sins to God, and ask forgiveness df Him ; that God would bestow His grace freel\- to the indi- vidual ; and that the Holy Ghost might be had for the asking. RISE OF ROMANISM. 47 The' Channel to Alas, what a change! Now men were Grace. 'being taug'ht that grace to forgive and impart the Holy Ghost came down through Christ and the apostles to the pope, and only as the latter imparted this power to ardi-bishops, bishops and priests, could they in turn give these blessings to the common people. If this doc- trine were true, then no one outside the Roman Catholic church could be saved, and those who took a stand against that church in all her corruptions and for conscience's sake died a martyr's death, would be lost and could by no means obtain eternal life. As this was thought to be the only gateway to heaven, regard- less of what corruption might be found within the church, many would overlook the inconsistencies found there in order to receive, as they believed, a right to the "tree of life which stands in the midst of the paradise of God." Many also united with the church for selfish purposes, without even the thought of a change of heart and life. Pagans became Christians without any other Other Motives. change than name. Baptism, communion, and alms-giving were means by which others sought relief from a guilty conscience caused by a sinful life. Dark as this picture may appear there were those here and there who were truly consecrated to God and whose lives were as pure as the most devout of any other age. But in many cases they suffered persecution from those who were Christians only in name. This, with the crumbling condition of both church and state, caused many to seek places of solitude, usualh^ along some stream where they might not hear anything but the rippling waters, their own voice while engaged in prax'er, and the songs of the birds ; and where the scenery would bring to their minds the thoug'ht of worship. While these worshippers received the Beginning of Mon- blessings brouglit about by meditation, asticism. they were of little service to the masses, who by this time had very little knowl- edge of what was meant by change of heart, much less an ex- 48 MENNONITE CHURCH HISTORY. perience of it. These solitary persons became known as "lone stars,"' "lone bird's," "pillar saints," and various oth^er names of similar meaning. From this arose the monasteries and nunneries of later years. Pure as were the motives of the originators of this practice, it proved to be a stepping-'stone to places of great licentiousness, a curse to the priesthood, and a bane to the whole church. Even as late as the time of Constantine's death, the places of worship were generally provided with several copies of the scriptures where the common people might read them, but since it was thought that the clergy had re- ceived special faith and sanctity in their Scriptures Removed ,■ ■ , i , , ordination while the common people were from Places of Pub- , , . , . , , , unable to interpret scriptures for them- lic Worship. , ^i • , r selves, these copies were removed from the churches and finally were forbidden to be read by an}- txcept the clergy. This necessitated very much teaching if the people were to know even the simpler requirements of God's word. To aid in teaching, such pictures as "Christ on the Cross," "The Good Shepherd," "Christ Blessing the Chil- dren," "The Virgin Mary," "Paul on Mars Hill," and many others were used in the churches and were frequently referred to in the public service. But pictures failed to impress as much as was desired. Images were then made to serve the same purpose. This brought about image aud saint worship. "They worshipped and served the creature more than the Creator." The apologies, histories and theological discussions of Didymus, Cyril, Eusebius, liasil, the Gregories and a score of other writers o-f the fourtli and fifth centuries did much to es- tablish doctrines which little Ijy little prepared the hearts of the people for Romanism ; but possibly none did more than Augustine. When Rome was sacked by the half- Augustine, civilized Goths under Alaric, there was a great cry against God and Christianity because He did not defend the city, the home of the greatest bishop on earth. Augustine wrote a treatise showing that such RISE OF ROMANISM. 49 was the fate of the best governed countries in tlie world, that God might permit this seeming misfortune for discipHnary pur- poses, and that God is good and the church is riglit, regardless of what is made to come into the way or how bad some people may be, who claim a membership in the church. His works were read by a great many people and had the same effect as oil thrown upon troubled waters, so far as quieting the minds of the people was concerned. In Augustine's writings he intimates that possibly those who had not committed sin unto death might be made to suffer for a time in purgatory, a place of literal Purgatory. fire, until the)/ were purged from their sins and then j:arried directly to heaven. This mere supposition was soon made an established doctrine for which the pope and his inferiors found an abundance of proof in the scriptures as interpreted by tiiem. In the hearts of the simple-minded, ignorant, superstitious people, the first anxiety, after the death of their friends, was how to get them out of this place of torment. The idea that one whom they dearly loved should suffer in these awful flames drove many almost to des- peration. Priests who were supposed Jo have special faith, and therefore superior power with God in prayer, frequently took advantage of such cases. Many a poor widow, whose only sup- port for herself and her family was a cow, was obliged to give up this last means of livelihood before the priest would intercede for her husband, whom she often heard in her dreams as he writhed in agony in his place of torment, pleading that she do ieverything in her power to have the priest pray for his release. In the time of 'Cyprian (200-258 A. D.) there was a general supposition that the anger of God would be turned away from persons who had borne testimony to those Indulgences. in prison as to the saving power in Jesus' blood, on condition tiiat no "sin unto death" had been coinmitted. Later the idea prevailed that the reading of certain psalms or tlie payment of fines would ex- so MENNONITE CHURCH HISTORY. cuse from observing certain fasts which the church required o? its members. This suggested the idea of paying money for other sins also when the remorse was sufficient. The idea of indulgence grew until not only past sins were considered forgiven because a certain amount of money had been paid, but even the right to commit sins in the future was procured by money. The Ger- mans said, "The popes have put a price upon sin like shop- keeper's wares and have sold remission of sins by means of in- dulgences for jingling coin." The following from Hausser shows the avaricious dispo- sition of those who should have been a help to tlie people in rising to a higher standard of spiritual life instead of so cruelly deceiving fhem and encouraging sin to such an alarming ex- tent. He says, "Between 1500 and 1517 five extraordinary in- dulgences were proclaimed, and tliat at a time when men's minds were beginning to be stirred up against them. It was quite incomprehensible. The church was acting on the shame- less principle of the chamberlain of Innocent VIII, who said 'God willeth not the death of a sinner but that he should pay and live.' " "We still have originals of these pardon tickets of that time. There is one of 1517, for exam.ple, on which there is a figure of a Dominican monk, with a cross, crown of thorns, and a burning heart. In each upper corner is a nailed hand of the Savior, and in each lower one a nailed foot. On the front are the words, Tope Leo X, Prayer. This is the length and breadth of the wounds of Christ in His holy side. As often as any one kisses it, he has seven years' indulgence.' On the reverse side : 'The cross measured fifty times makes the height of Christ in His humanity. He who kisses it is preserved for seven days from sudden death, falling sickness, and apoplexy.' The dealers in indulgences put up such notices as this, 'The red indulgence cross with the Pope's arms suspended on it has the same virtue us the cross of Christ. The pardon (indulgence) makes those who accept it cleaner than baptism, purer even than Adam in a RISE OF ROMANISM. 51 state of innocence in Paradise. The dealer in pardons saves more people than Peter.' " This is unadulterated blasphemy, and would sap out the last spark of spirihtal life in any church.' Looking; back nearly five centuries, it seems impossible that people coold be so blinded as to purchase this worthless trash. It is known, however, that an immense amount of money was gathered into ttie coffers of the Pope by these sales regardless of the fact that many of the most thoughtful mem.bers strongly protested against these blasphemous robberies. Briefly v/e have traced the career of this remarkable church through the centuries and brought it up to the verge of the Re- formation. The "Rise of Romanism" is a synonym for "the decline of spirituality on earth." But it is refreshing to know ^hat there were evangelical bodies which had within them the spark of true Christianity. Through them we trace the succes- sion from Pentecost to the present time. It is to them that we shall now direct our attention. CHAPTER IV. IN THE SUCCESSION. The spiritual decline of the church at Rome and the ex- tension of her ecclesiastical power caused some congregations to quietly stand aloof without giving any serious offense. The very lax discipline in this church, together with the cor- ruption which increased with the extension of her power, caused many to openly renounce her as the Babylon of Revelation i8. To find the church of apostolic succession, therefore, we must look outside the pales of Roman Catholicism. Long before the church of Rome became the religion of state, there were evangelical bodies which, at least to a large extent, retained the purity of the apostolic faith and practice, and had no connection with the leading so-called Christian organ- izations, and as a consequence suffered much persecution. It is the purpose of this chapter to give a brief account of some of these bodies, whose records, though mutilated by the heel of the oppressor, are sufficiently dear in the eyes of many to place them in the line of apostolic succession. NOVATIANS. In the time of Cyprian (about 225-258), a controversy arose as to what should be done with those who had profes^'ed \ Christianity, but during the Decian persecution had denied the Savior and sacrificed to the heathen gods, and later wished to re- new their relations with the cliurcli. Cyprian was inclined to be^ lenient and receive them into full fellowship. Others considered IN THE SUCCESSION. 53 this a very dangeraus thing to do — first, because of the greatness of the sin, and second, because of the influence that such a step would have upon those who would be required to pass through fiery trials in the future. Novatus, a presbyter at Carthage, seemed to be very bitter in his denunciations of Cyprian's views. The latter fled during a siege of persecution. This gave the former an opportunity to ordain a deacon who was favorable to his own 'views. Finding that Cyprian would soon return and that he (Novatus) would be brought under censure, and in all ■ probability would be excommunicated, he fled to Rome. The same controversy was having its etfects upon the church at that place. On the death of Fabian, the bishop, a presbyter named Cornelius was chosen to that office. His views corresponded very largely with those of Cyprian. A fellow presbyter, named Novatian very much opposed the election of Cornelius. Being a man of rather quiet but stern disposition, Novatian made no aggressive movements for a time ; but Novatus, who by this time had become quite influential at Rome, induced many of those who were opposed to Cornelius, to elect Novatian to the office of bishop in a church separated from the mother church. At the same time he used his influence upon Novatian to accept this office. His plans were finally carried out. Aggressive work began at once. Novatus was sent out to Africa and succeeded in persuading some of the most ' influential men of Carthage to espouse the cause of Novatian. The sect was named after the first bishop. The Novatians now spread over Asia Minor and Southern Europe with wonderful rapidity. There seems to have been but little difference between them and other Christians ex- cept that the former refused to receive those into church fellow- ship, who, on account of persecution, had denied their Savior. They advocated a more rigid churcih government, required of their converts a deeper and more thorough change in life and action than was usually required by other Christians, ^and re- fused to again receive those into church followship who had forsaken Christianity and offered the pagan sactifices in times of 54 MENNONITE CHURCH HISTORY. persecution. Beginning early in the third century, the Nova- tians continued to exist to the end of the sixth century. CATIIARISTS. According to some authors this name was applied as early as the third century. The general persecutions of the first three centuries did much towards keeping the church comparatively pure, for then the heretics would either leave the church or be fully reconciled to her doctrine and practice. While many abuses crept into the church, before the days of Constantine, ithe greatest _ corruption came after Christianity became the relitiou of the state. / At the same time there were many pastors who, seeing the evil influences slowly but surely sapping the spirtual life out of the church, sought to lead their flocks in the path of our Savior without awakening the prejudice of the church at Rome. In ©ther localities wliole congregations retained their relations with what they considered to be the mother church, but by faithful lead- ers were kept free from those degrading practices. In course of time, that body which had endured such wonderful persecutions for her faith, departed from her former doctrine to sucih an extent that she, in turn, becomes the persecutor of those who held the same faith which she herself had formerly advocated. This caused many who formerly adhered to the mother church to renounce her practices and unite with those Christians who were never connected with the Catholic church. There is probably no other class of people whose historj- is so little known, considering the importance of their work, as the Catharists. Two reasons may be given for this — First, when the Catholic church had gone so far wrong that some could not con- scientiously comply with her wishes, but united with those who claimed a higher state of purity, the state church at once re- taliated and the pretenders were persecuted and their writings were burned. Second, one of the leading characteristics of this people was to quietly pursufe their course in life without parading;] their sufferings or their doctrine further than was necessar\' for IN THE SUCCESSION. 55 the conversion of their fellowmen. According to some CathoHc writers, the Catharists were a very inconsistent people, teaching many things that were unscriptural. This is easily accounted for. When some wicked men saw tliat there were some who upheld the corruptions of the church as their reason for leaving it, they pre- tended that they too could not endure such depravity and there- fore severed their connection with what was frequently termed the Babylon of Revelation i8. Their later actions proved, how- ever, that it was not a matter of conscience but of still greater degradation existing in their own lives that caused the step. These seceders assumed the name Catharists which had de- risively been given to the "brethren" who from a true motive and a pure life refused to be connected with Catholicism. Ignorance and prejudice combined, soon had all those bodies grouped under one class. If what is written on tlie Catharists were true of all who were called by that name they would not be worthy of the name Christian, but time will doubtless bring to light many things which will show that their work was, i;n many respects, equal to that of the greatest reformers. A few instances may be produced whidi will show their faith and practice as well as their fortitude. Augustine, in his writings speaks of Bishop Vincent Victor as opposing him on infant baptism. Victor argued from the scriptures that baptism upon confession of faith was the only true baptism. He also argued that the bread and wine did not change into the literal body and blood of Christ as advocated by the Church of Rome. He is supposed to have died a martyr for his faith about the year 400. About 429 A. D. Cyril, l^ishop of Alexandria, taught the great importance of thorough instruc- tion in the scriptures before the person was baptized. While ad- dressing a number of applicants for baptism, he said, "If I merely tell you these things without bringing any proof from the Holy Scriptures do not believe me, for the salvation of our faith ; proceeds, not from an eloquent recital, but from the demonstration oi the scriptures." He also showed that a thorough change of actions, of life, and spiritual conditions were necessary in order S6 MENNONITE CHURCH HISTORY. to be a child of the King. Many suffered death in this century as a result of their determination to serve God according to their faith. Correspondence between Pope Gregory and bishop of Larissa of Asia Minor show that in the seventh century there were whole congregations in and about Thessalonica, in Asia Minor which loathed the ways of the mother church and refused to be con,- sidered members of the Greek or Roman church. Persecutions always followed such declarations very closely, but in 1640 those churches claimed to have "remained unchanged in faith from the time of the Apostles," and comparing their confession of faith with the scriptures, there is no reason to doubt their claim. PAULICIANS. The Paulicians, like many other churches, had a peculiar origin. Photius and Si cuius both claim that they were Mani- chaeans while Mosheim says that the Paulicians themselves very positively protest against such a charge. Possibly the most authentic idea is that a man of Armenia named Constantine entertained a Christian who was returning from Syria, where he had been carried as a captive by the Mohammedans. As a reward for the hospitality which he received, the Christian gave Constantine a copy of the four Gospels and the fourteen epistles of Paul. Being open to truth, he at once began a careful study of his new treasure, and in a short time saw that. his own life was far from right. He sought to adjust his life to the teachings of this new book, and in a short time drew many followers after him. Because of the frequent references made to the apostle to the Gentiles they were called Paulicians. They had no distinct order of clergy but like the Quakers of a later period they spoke "as the Spirit moved them." Siculus, a nobleman under Basil, Emperor of Macedonia, endeavored to write a history of the Paulicians, but his limited knowledge of them and his very great prejudice disqualified him for the task. He especially commends " the divine and orthodox emperors" for the way in which they burned the heretics and IN THE SUCCESSrON. 57 their writings, and boasts that if any person was found "to have secreted them, he was burned and his goods confiscated." They rejected the worship of images, saints or relics and permitted even women and children to study the scriptures. This, to such men as Siculus and Photius, was a wrong use of God's word, if not a crime to humanity. They accepted no title, not even that of elder or presbyter. They ate no flesh, not even fish, and drank no wine. They seemed to greatly offend the Catholics because they changed their surnames to Scriptural names, as Timotliy, Titus and Silvanus and called themselves Christians, as if Catholics were Rom.an and heathen; they also designated their churches by New Testament titles, as Ephesians, Colossians, and the like. They were persecuted for many years vmtil they finally lost their non-resistant spirit and took up arms in self-defense. It is .said that one hundred thousand perished by persecution. This peculiar people will be noticed again in Southern France under the name of Al'bigenses. HENRTCANS. The standard of morals in, the cloisters was frequently very low, so much so, that it was no uncommon thing for the most pious monk in one monastery to go to another with the view of finding a place which was purer in thought as well as in action. About the year 1115 Henry, commonly known as the deacon, and a native of Northern Italy or Southern Switzerland, be- came disgusted with various cloisters where he had been, and burning with zeal against the corruptions of Romanism, he preached in different parts of Switzerland but soon came to France where he was welcomed for some time, but later was imprisoned. His followers were known as TIenricans.* * PETKOBUSIANS. This sect rose in Southern France about the beginning of the twelfth century. Peter de Bruis became dissatisfied with the corrup- tions in the Roman church and made an effort to restore Christianity "to it.s primitive Durity. He bitterly opposed infant baptism and held that prayers rai^ht bo offered anywhere, therefore church buildings were useless. Images were burned or otherwise destroyed by his fol- lowers. They were immersionists but were non-resistant, if the testi- monies of their enemies are true. Peter preached for about twenty- years and in 1126 was burned at the stake. Their leader being dead, his followers united with the Henricans. 58 MENNONITE CHURCH HISTORY. ALBIGENSES. The purity of life claimed for the Albigenses is illustrated in their fair dealings with their fellowmen, the sacredness of the family relations, and their abhorrence for evil. In some lo- calities they were first called Catharists which in itself suggests that they placed much stress on the righteous acts of the in- dividual. Their growth was remarkable and as the greater number were located in and around the city of Albi, they soon became known as the Albigenses. Just what they believed is not so easily proven, but since they arose from the Paulicians, they probably held many things in common with that body. Fisher claims that they *"were tainted with Manichsean doctrine wliile tFaber stoutly denies that any such charge can be truly established. He also shows how such reports became prevalent and argues that they were as orthodox as the Waldenses with whom they were frequently chssed. Whatever may be said of them, they bitterly op- posed the authority of the pope and condemned the mass, saint worship, the 'efficiency of carrying a cross, the doctrine of pur- gatory, indulgences, and penance to the priest. Like all others who dared to raise their voices against the inconsistency of Romanism, they were required to endure untold suffering. Fisher says, "A sect arose in the south of France, which with a zeal for purity of life and an opposition to the claims of priesthood as well as ecclesiastical abuses in general, combined peculiar doctrinal beliefs which were somewhat akin to the dualistic ideas prevalent in the East. Their tenets threatened the very foundation of the hierarchy. Persecutions were of no avail. All Languedoc was filled with heresy. The violence of the papal legate was avenged by his murder. Pope Innocent at once proclaimed a crusade, olTcring the sunny lands of the South and heaven hereafter to all who would engage in the Holy War." This needs some explanation. The Albigenses, as well as the Waldenses, were non-resistant in doctrine but in course of time • History of the Christian Church. P. 204. t Faber on the ancient Valdenses and Albieenses pp. 106-124. IN THE SUCCESSION. 59 some of them forsook that doctrine and when persecutions came, took up arms and fought for their lives. These were the people who avenged the violence of the papal legate. The foundation of the hierarchy were threatened but it was a threat to forsake, rather than to offer violence. The crusade referred to was terrible. Simon de Montfort, a Norman nobleman, under the direction of the Pope, led the papal forces. Montgomery in his History of P'rance, says, "Even old men, women and innocent children were remorselessly slaughtered, lest in some way the seed of unbelief might chance to be preserved, and take root again. Not even those who promised to confess their guilt and go back to the communion of the Church could obtain mercy. Two heretics had been taken captives at Castres, one remained obstinate, the other begged for life, and offered to publicly recant. 'Burn them both' said the inflexible Simon. 'If this fellow who asserts his repentance means what he says, the fire will expiate his past sins ; if he lies, he is still a heretic, and will suffer the penalty of his deception.' Where there had been rich towers, nothing was left but mounds of ashes ; fields were desolate ; the mill wheel turned idly in the stream ; the very wells were choked up with human bodies and heaps of stone." Not all who suffered during the crusade were living out the principles upon which they started. Many of them resorted to carnal weapons when they were attacked, and in this way lost their own lives and cast a reflection upon their fellow men who remained non-resistant to the end. Doubtless some who have read histories of the Catbarists, Albigenses, and Waldenses, will think of some of the atrocities ascribed to them and wonder how such a different story could be told of the same people. Four things need to be kept in mind: First, the lov/ly quiet spirit of these believers prevented them from parading their history or their doctrine: Second, nearly all their writings that they had were destroyed during the inquisitions; Third, the histories now extant were often written by prejudiced monks ; Fourth, many things were ascribed to them which were done by jpersons who left the Catholic church for 6o MENNONITE CHURCH HISTORY. other reasons than for conscience sake and who were in no respect acknowledged as brethren by the Albigenses and Wal- denses. Then, as now, the righteous were often made to bear the iniquities of the wicked so far as man is concerned, but God knows every heart and will in that great day put the wrong where it belongs. WALDEiSrSES. In the time of Nero's persecutions, a body of worshippers sought refuge in the valleys, caves and cliffs of the Cottian Alps. After his death they settled in the se- cluded parts of that locality. Possibly Italian Waldenses. ^.i i_ j r /-i • i- j: j no other body of Christians was so favored at that time. Surrounded by the moun- tains of Northern Italy, they were separated to a very large measure, from the government at Rome, and yet not so far sep- arated that they could not see the spiritual decline of the hierarchy. This prompted them to live righteous lives and created a desire to retain the Bible in its purity. Reinerius Sacco, a leader among the inquisitors of this region during the early part of the thirteenth century, said, "Concerning the sects of ancient heretics, observe, that there have been m^ore than seventy; all of which, except the sects of the Manichaeans and Arians and Runcar- ians and the Leonists which have infected Germany, have, through the favor of God, been destroyed." "Among all these sects which either still exist or which Reinerius Sacco's have fomerly existed, there is not one View. more pernicious to the Church than that of the Leonists ; and this for three reasons. First, it has been of longer continuance; for some say, that it has lasted from the time of Sylvester ; others, from the time of the Apostles. Second, it is more general; for there is scarcely any land in which this sect exists not. Third, while all other sects, through the immanity of their blasphemies against God, strike horror into the hearers, this of the Leonists has a great semblance of piety; inasmuch as they live. justly before men, and believe, together with all the articles contained in the creed. IN THE SUCCESSION. 6i every point respecting the Deity ; only they blaspheme the Romaii Church and clergy ; to which the multitude of the laity are ready enough to give credence." Claude Scyssel, Archbishop of Turin, during the latter part of the fifteenth centurj', said, "The Waldenses of Piedmont derived themselves from a person named Leo ; who, Claude Scyssell's View, in the time of the Emperor Constantine, ex- ecrating the avarice of Pope Sylvester and the immoderate endowment of the Roman Church, seceded from that communion, and drew after him all those who entertained right sentiments concerning the Christian religion." With all due regard for such high authority on theology and history as Dieck- hoff and Herzog who claim that no one can trace their doctrine back to the time of the apostles through any class of believers, we still believe that the evidence of Sacco, Scyssel and a half dozen other enemies of the Waldenses, justify the following conclusions : First, that the Leonists and Valdenses or Waldenses were one and the same people. Second, thart the Leonists or Valdenses were not the same as the heretical body called Manichaeans, as many writers try to make it appear. Third, that among them were those who had never gone the way of the Romanists, Conclusion Drawn. and that all through the Dark Ages there were people to be found who lived lives that were beyond reproach. Fourth, that Peter Waldo, instead of being the founder of the Waldenses, was an organizer and pro- moter in a body of worshipers which existed long before that noted worker was born. In .Scyssel's work entitled, "Errors and Sect of the Valden- ses," a work w'hich shows the bitter spirit of the man against this people, he says, "Upon examination we shall find that their theo- logical principles had, in no respect, varied from those which they are attested to have maintained at an earlier period. They acknowledge no authoritative rule of faith except the Bible, receiv- ing only what was expressly said by Christ or handed down by His apostles, and rejecting the glosses of the popish doctors, they followed it in plain and obvious sense according to the letter, 62 ^ MENNONITE CHURCH HISTORY. deeming the Church of Rome the Babylonian Harlot, and assert- ing their own dhurch to be alone the true Catholic Church of Christ ; they paid no attention to the ecclesiastical censures of the Popish Prelates and Clergy. The vital doctrine of justification through the merits of Christ alone they firmly maintained, as- serting that men required not the suffrages of the saints, Christ only being to all abundantly sufficient for all things. Purga- tory they altogether rejected; affirming that departed spirits passed immediately to a state either of happiness or of misery; and they pronounced, that the payment of money, in reference to the expiation of the souls of the deceased by penal sufferings, is a foolish and destructive superstition; the whole fable having been invented by the priests for their sordid emolument. They maintained that, with one or two exceptions at the utmost, the contraction of matrimony is freely open to all degrees of men; and in every other case they denied to the pontifis the right of prohibition. The power of absolution by the Priests, and the ne- cessity, of confession to them, they entirely disallowed. All worship of the Virgin and Saints they rejected, as idolatry; and thence they threw aside those prayers addressed to them, which have been composed even by the highest doctors of the Church." Faber, in his History and Theology of the Ancient Val- denses and Albigenses, says: "The tenet of Transubstantiation they denied and derided; and though Scyssel describes them as mere babblers ugon this point, he waives all argument with these dreadfully incon- .^^ , elusive reasoners, on the ground, that even Waldensean Theology. ., , ... . . ^. , ° ' , the faithful themselves and the most skilful theologians, so far from being capable of understanding so deep a mystery, were unable even to deliver it to others. All benedictions of cemeteries and holy water and oratories and ecclesiastical ornaments , they affirmed to be utterly useless. The adoration of images they strenuous- ly opposed." Scyssel further says, "They commonly lead a purer life than other Christians. Except by compulsion they swear not; and rarely take the name of God in vain. They ful- IN THE SUCCESSION. 63 fil their promises with all good faith; and, living for the most part, in poverty, they protest that they alone preserve the apos- tolical life and doctrine. On this account, tliey assert, that the power of the Church resides with themselves, as being the in- nocent and true disciples of Christ; for whose faith and religion, to live in poverty, and to suffer persecution from us, they esteem honorable and glorious." The Waldenses of the Piedmont were a constant annoyance to the pope and his friends, and while it is not the object of this work to show the cruelty of the Catholics, an instance will be given here which is only one of the many, suffered by the Wal- denses of this region. The following is taken from the Herald of Truth of May 15, 1889 : "A young inquisitor, Francesco Borelli, obtained from Pope Gregory XI. pressing letters to the King of France, the Duke of Savoy, and the governor of Dauphiny, enjoining them to unite their forces for the purpose of extirpating from the Alps this inveterate heresy l^he inquisitor undertook the charge of the temporal arms that were confided to him; Francesco Borelli's and his persecutions left not a single vil- Inquisition. lage unassailed. Like the fabulous robe of the centaur, which destroyed whatever it touched, it seized whole families, whole populations, so that the prisons were soon inadequate to receive the multitude of pris- oners. New dungeons were constructed for them, of mere bare walls, designated only to secure and inflict suffering on the captives." "The valley of the Durance, with its ramifications of Quey- ras, Frayssinieres, and Val-Louise, was absolutely decimated ; one would have said that the plague had passed over ; but it was only the inquisitors. \ "Borelli began with summoning before him all the inhabi- tants of these valleys; they did not appear, and he condemned them for not appearing. Thenceforward, exposed to be surprised by his satellites, they suffered the double anguish of their own perils and the anguish of their families. Oiie was seized on the highway, another in the field, another by his fireside ; for fifteen 64 MENNONITE CHURCH HISTORY. years did the work of extermination proceed, in the name of the Catholic faith, at the breath of the Vatican. "At length, on the 22nd of May, 1393, all the churches of Embrun were decked as for a grand solemnity, and the cathedral especially, where the mass of the local clergies covered with their theatrical decorations were grouped in the choir, while, near them, a double line of soldiers served at once to keep the people in the nave, and, to guard a troop of prisoners, soldiers of Christ, condemned, for the vindication of his word, to be burned alive. Presently the list of these martyrs was read out to the people; there were eighty from the valleys of Frayssiniers and Argen- tiere, and one hundred and fifty from the Val-Louise — a large proportion of the population of that valley; and after each name was pronounced the fatal formula that condemned the living bodies of these two hundred and thirty victims to the stake The solitude of the desert now reigned in these depopulated mountains; and as the wolves abandon the exhausted charnel- house, the inquisitors withdrew from, the impoverished valleys." Moreland, in his History of the Evangelical Churches of the Valleys of the Piedmont, says, "Cataneo had with him a daring and experienced leader, named La Palud. This captain, seeing the impossibility of forcing the entrenchments of the grotto on the side by which the Vaudois had reached it, led his own men back into the valley; then with all the ropes he could collect, he ascended Mount Pelvoux, and making his way to the preci- pice overhanging the entrance to the cavern, descended by means of the ropes, to the platform. Nothing could have been more easy than for the Vaudois either to have cut the ropes, or to have slain each soldier before he reached the ground, and then hurled him into the abyss ; but in that case, they would have disgraced the cause of Him, who said : 'My kingdom is not of this world, else would my servants fight.' They remained in the place with the exception of a few, who, losing control of their minds, threw themselves over the precipice rather than fall into the hands of their bloodthirsty persecutors." Whether the Waldenses practiced infant baptism has long been a disputed question. It should be remembered however, that IN THE SUCCESSION. 65 persecution caused them to flee to various parts of Europe and that not all maintained the same doctrines Infant Baptism. at all times. For example Ermangard, Alanus, .Stephen of Borbone, Rienerius, Moneta, and David of Augsburg, writers from 1192 to 1272 have plainly shown that the Waldenses did not practice infant baptism. On the other hand, Faber in article XIV of their confession has these words: "They greatly err who deny baptism to the chil- dren of Christians." The reason for this is obvious. At the time of the writers above referred to, infant baptism was dis- carded by the great majority of the "brethren" while two hundred and seventy years later, the time when the above was written, some had departed from the faith of their fathers, and were not recognized as true brethren by a large part of the church, hence the above clause in their confession of faith. Thus far we have referred to the Waldenses as exclusively Italian, while history in general refers to them as being of French nationality. The Italian Waldenses, it French Waldenses. seems, were not actively engaged in mis- sionary work except in the regions of the Italian Piedmont until the twelfth century, when they were in- spired to greater activity by some of their French brethren. About the year 1160, Peter Waldo, a rich merchant of Lyons, France, was aroused to a sense of his condition by the death of one of his friends. Waldo and two others were in con- versation when one of his comrades fell down and immediately expired. The question of that man's Peter Waldo. future state led Waldo to repentance. He learned much from the Albigenses, but de- cided that the only true source of knowledge was from the word of God itself. He at once began a careful study of the Bible, and to impart its truths to his fellowmen. He saw the need of having this sacred book translated into the language of the common peo- ple and took action for its accomplishraent. He gave away very many copies of his new translation to those who were not able to buy, and distributed of his wealth to the needy until his large 66 MENNONITE CHURCH HISTORY. fortune was gone. The effect was wonderful. It created a great- desire to carry the gospel to others. Even Rapid Spread of Doc- in the times of persecution, men would trine. leave their families iti the care of theii" friends, and with a shovel, a pick or an axe upon their shouders, to hide their real purpose, travel great distances to preach the gospel to others. So effective were 'these evangelistic efforts that in little more than half a century after Waldo's death one could walk from Belgium to Rome and lodge with those of his own faith every night. The persecutions spread equally fast and untold suffering was the result, but "Divine truth is immortal," says Hubmeier, "and although it may allow itself to be taken and scourged, crowned, crucified, and buried it will nevertheless rise again on the third day and reign and triumph in eternity.'' Among the true Waldenses of this later period were many well educated men, who did much writing and some of their works which escaped the inquisitors' fire have been pre- served to the present day. From the articles of faith which these men sent to the king of France and which were closely followed in their lives, the position of the Waldenses is well set forth. From writers of that day, we have also received valuable information on this point. ■ The following taken from the Martyr's Mirror, shows the attitude of the Waldenses toward the practices of the Catholic Church. "Infant baptism is wrong." "Men ought not to swear at all, not even to the truth." "No judge who would be a Christian may put to death any one not even a malefactor." "An ungodly priest can not consecrate." "We are not subject, neither intend to be, to the pope or to other prelates." "In matters of salvation we must believe only the holy scriptures, and in no wise depend on men. Said scriptures contain everything that is necessary to salvation, and nothing is to be received but what is commanded of God." "There is but one Mediator (Christ; consequently saints ought not to be invoked." "There is no purgatory birt all who are justified in Christ enter into everlasting life and tliose who do not believe shall be cast into everlasting death, thus deny- ing that there is still a third ^nd fourth place." "All masses. 7^ THE SUCCESSION. 67 particularly those for the dead, should be rejected." "They ad- mitted no other degrees in Church offices than bishops, teachers (then called priests) and deacons ; all are on the same level be- fore the Lord." "Popes and bishops who carry on wars ire murderers." "Inmates of mgnasteries ought not be allowed ju- dicial power, nor should they be promised support." "Repent- ance and conversion are necessary to eternal life, and bowing to images is idolatry." ' The Waldenses claimed that tliey had an uninterrupted suc- cession of bishops from, the time of the apostles and they are probably correct in their claim. In Italy they are still known "by the same name and have churches in at least forty-seven cities and mission stations in sixty-one cities. In all, more than one Tiundred cities in the Pope's own country are more or less in- fected with this much hated people. Aside from this there are many churches and missions in other countries and on the islands of the Mediterranean Sea. Their work is "Waldenses of the not without serious opposition even now. Present. One faithful minister writes under the date Jime 24, 1898, "Our field seems to l)ecom.e more difficult. The increasing intolerance of the clergy is impressing on the religious life of our brethren a character marked by incessant struggle. The Cure' (Parson) of Chia- "verona prophesied the other day from his pulpit that soon all the Protestants of the parish— about twenty — would return into Tiis fold. The prediction is not yet fulfilled; en the contrary, as though to give it a more formal contradiction, the wife of a membejT of our churdh. on 'whom all that, her husband could say seemed not to produce the least effect, has made her appearance in our place of wonship and we have every reason to hope that she is not far from the kingdom of God. The same priest, after mainly trying every means to make a poor, old woman come to con- fessional, forbade his parishoners, on pain of excoanmunication, to attend her funeral when the I^ord called her home. Plis threat Tiad for result the doubling of the number of fnose who desired to give this proof of their respect for the memory of the deceas- ' *d." 68 MENNONITE CHURCH HISTORY. J. S. Coffman, while on an evangelistic tour in the South, visited a colony of Waldenses in North Carolina. The following is copied from his diary, March 20, 1895 : "I have learned much concerning these Waldenses. There are many things which they have in common with us that show conclusively that they are of the same people wiin us in faith and practice." "They believe in heart conversion and truly pious living. They are a plain people, baptize by pouring, oppose secrecy and have no musical instruments in their churches." ANABAPTISTS. The prefix. Ana, means again, or to do over, and when placed before the word baptist means, to baptize again. The great body of Anabaptists never accepted the name. They claim- ed that it misrepresented them. The question was not whether the persons had bpen baptized by someone else, but they said that water applied to a child who did not know The Term. the meaning of the ceremonyj was no baptism, hence such person never was baptized. In 1 52 1, Nidiolas Stork, a well-to-do weaver and probably a native of Zwickau, Saxony, began to hold public meetings for praise and prayer. In this way Thomas Munzer, pastor of the Lutheran church at Zwickau,' came in con- Nicholas Stork. tact with Stork and soon after said in a public service that this weaver had received the Holy Ghost and understood the scriptures better than the priests who were trying to teach others the way of life. Munzer claimed to reject infant baptism and later said that the pure church should be established by means of the sword if necessary, after which God would maintain it and Thomas Munzer. keep it pure. His position on infant bap- tism is not exactly known. When in Switz- erland he renounced it and yet in his church, he baptized infants twice each year. Uhlhorn says that he "did not practice rebaptism and did not form a congregation." He was deprived of the right to preach at Zwickau, after which he fled from one place to IN THE SUCCESSION. 69 another and finally settled at Muhlhausen. From this time on, the "sword kingdom" was the main theme of his preaching. The peasants had many grievances amoiig Which was the one that those whom Christ had redeemed, should not be required to live in bondage. This was good soil for Munzer's doctrine, and some authors hold that he is largely responsible for the Peasant War, which followed in 1525. Thus w'hile Munzer may have rejected infant baptisn.i, he may well be considered a fanatic on the subject of establishing the kingdom of God on earth, and, contrary to the scriptures, an advocate of war. While these disorders were going on in Germany, there was a religious movement in Switzerland caused by Conrad Grebel, Felix Mantz, *George J. Blaurocl':, Balthazar Hubmeier, and oth- ers, which tended to mar the quietness of the Zvdnglian state church. These men believed that the churdh should )je made up entirely of converted people and should Grebel, Mantz, Blau- seal their vow with water baptism after rock, Hubmeyer. they had given evidence of a changed life. Some time before the Peasant War in Saxony Thomas Munzer came to Klettgau, Switzerland. Here he and tlie Swass brethren held long discussions on the religious conditions and their outlook. There seems to have been quite a spirit of unity between them. Munzer Visits This is evident from a letter written by Switzerland. the Swiss brethren to Munzer in which they called him '"dear brother." In a later *Some writers and speakers make great efforts to prove that Immer- sion was the only mode of baptism used by the early Anabaptists. The following taken from the History of the Baptists by Armltagre proves the contrary: "George Jacob Claurook was another Swiss Baptist (Ana- baptist) worthy. He was a monk who abandoned the monastery of Chur for the Gospel, a very simple-hearted man, who became an in- trepid and eloeiuent disciple of Christ. When he reached Zurich he went at once to Zwingrll to be instructed in the way of salvation, with but little satisfaction. He then sought tlie Baptists and in great agony of soul obtained remission of sins from God whilst among them. At once he saw that Infant baptism was not of Christ, and begged to be bap- tized on a confession of his own faith In his Savior. Falling on his knees, Grebel poured water on his head. Zwlnccli charged him of schism In becoming a Baptist. He replied that he had the same right to separate from Zwlngll that Zwingli had to leave the pope. Then ho held debates with the reformer, once in the cathedral and BuUinger's account of him shows that he was a full match for Zwingli." Bven the most strenuous Baptist will be obliged to receive this as It comes from one of their leading historians. As the faith spread from this place, surely the practice would do likewise. 70 MENNONITB CHURCH HISTORY. letter, however, Grebel, in behalf of ihe Anabaptists in Switzer- land, wrote as follows: "Is it true, as we hear that you have preached in favor of an attack on the princes ? If you deteiid war or anything else not found in the clear word of God, I admonish you by our common salvation to abstain Swiss Anabaptists from these things now and hereafter Reprove iMunzer. Unless everything is to be altered after the example of the Apostles it were better to alter nothing. If this radical and complete change can- not be made at once, teach at least, what ought to be, for it is far better that a few should be rightly instructed by the word of God, than that many should believe through deception an adulter- ated doctrine." From this it may be inferred that either Munzer conceived the idea of establishing the kingdom of God on earth bv n'cans of the sword after he left Switzerland, or that he was not true and frank in stating his belief during their consultation. Even those who opposed the erroneous views of the Munzer- ites or the still more fanatical views of the Munsterites on the one hand and the partial-reform views of Luther and Zwingli on the other hand, were by no means one in faith. Hub- meier believed in all usual forms of gov- Want of Unity ernment in which every citizen had a in Faith. right to take part, even to the use of the sword when so ordered by the govern- ment.* Hans Denck, a man of the most irreproachable life, be- lieved in the final salvation of all men,t while Grebel, Blaurock and others did not agree with either, but were imcompromising characters who would urge their views in the face of the great- est opposition.* In addition to all these were the many Walden- ses scattered over the various parts of Europe. With regard to doctrine, the Anabaptists may well be divided into three classes: First, the Munzerites and Munsterites who believed that the kingdom of God shouM be established by the ' sworo if necessary. The latter were also a very low moral class • Armitage. ' '" ;+ Keller ■ r; * Fishel- ana-HoFSch. ,■■.-'/} .y y.-it .:~-.''l ■■■: J V— ' IN THE SUCCESSION. 71 of people. Second, those who, though highly moral in their actions and charitable toward fellowmen, believed that they with the nor-Christians might exercise the rights of citizenship, hold any cfiice to which they mig'ht be elected and use the sword in self defense or for the welfare of their Three Classes country. Third, those who believed that of Anabaptists. government was a divine institution and that Christians should willingly pay their taxes and when its ordinances did not conflict with the laws of God to fully obey them, and to render them due respect, but were not to take part in making or enforcing the laws of the state. In speaking of this third class, Armitage says, "As a magistrate must bind himself by civil oaths and use the sword, they held that a Christian should nOt be a magistrate because the apostles knew nothing of church taxes The Third Class. imposed by the state, held no civil ofifice and took no part in war." Referring to confession of faith, he further says, "The sixth article of the Schleitheim Confession contains a clear and distinct recognition of the divine sanction of civil government, its legitimate powers, duties and obligations. It fully defines the absolute separation of Christian discipline and pralicy from the civil power — ^de- nouncing the use of . the sword by Christian people for any purpose. It enjoins abstention from law-suits in worldly disputes, and is so careful of the sphere of Christian action, as to advise exclusive devotion to Christian duty and refusal to assume the respojisibilities of civil office." It is not difficult to see that neither Zwingli, who was a leader in secular government, nor Luther, who held that infants should be baptized and thereby all should be members of the church, could accept such doctrine if they wished to hold sway with the people to whom they owed their prominence, neither is it difficult to see that many who had been converted and helped out of the bondage of priest-craft and popery would not be willing to again enter what was .just as truly a bondage — the state church, even if it was a little more refined. Many of those who were converted under preaching of some of the more pop- •]2 MENNONITE CHURCH HISTORY. ular leaders of the Reformation united with the Anabaptists who, with this outside aid, grew in numbers very rapidly. The following from Horsdi's History of Christianity shows their true position : "From the name, it migbt be inferred that the principal tenet of the Anabaptists was the one in regard to baptism, or that they placed more weight on baptism than other churches of the same period. This, however, is far from correct. Their op- ponents in the state church did not find Horsch on the fault with them on the ground that Anabaptists. they made too much of baptism, but rather that they did not think highly enough of it, rejecting, as they did, the doctrines of the baptismal regener- ation and of the damnation of unbaptized infants Tha Anabaptist movement began when it became evident that Luther and Zwingli would not organize new churcbes on the voluntary principle, but would merely introduce certain improvements in the Romish church, permitting the union of the church with the state and the world to continue." Fisher says of them, "They were enthusiasts, but not fanatics. They were peaceful in their spirit, and as it would appear, they were sincerely devout." Several of their leaders held a public discussion with Zwingli, January 17, 1525, on the subject of baptism in which the magis- trates were judges. It is needless to say that they decided in favor of Zwingli. This gave opportunity for the magistracy to understand the exact position of the Public Debate and Anabaptists on this subject but it also gave Its Results. the magistrates a pretense for banishment of some of them and an absolute denial of religious liberty and freedom of public worship, otherwise thnn in the state church. A week later another public service was held in which Conrad Grebel preached and baptized several converts by effusion, as this is known to have been the mode used by the Swiss '•brethren" (see Herald of Truth, Dec. 15, 1889). Grebel was doubtless the most gifted as well as the most fearless speaker among them. IN THE SUCCESSION. 73 The magistrates saw that the Anabaptists would follow their convictions and if the so-called heresy was to be stopped, that immediate action was necessary. All unbaptized children were commanded to be baptized within eight days and if the parents neglected this they were to be banished. A large number refused to obey and were made to flee, among them were Reublin, Broetli and Hetzer, some of their best workers. They assembled once more for exhortation and prayer, and to bid farewell, never to see each other again. But banishment did not decrease the number, and harsher means must be used. In a short time twenty-four of their leaders were imprisoned in the Augustinian cloister at Zollikon, but were soon released on bond of one thous- and guilders (about three hundred and eighty dollars), accompan- ied by the threat that if they did not cease to spread and practice their doctrine they would be sent to the "tower" and required to live on bread and water, and not an over supply of either. This did not frighten them. They held "public services and baptized be- lievers as before. Grebel, Mantz, Rogenacher, Brennwald, Blau- rock and many others were imprisoned. Kessler, the pastor of the state Church at St. Gallen, one of their strongest opponents, gives them this beautiful testimony : "Their life was a shining one, altogether pious, holy and blameless ; they avoided costly apparel, despised costly food and drink, clothed Testimony of themselves with coarse cloth, covered their an Enemy. heads with broad, felt hats. Their life and walk were very humble, they carried no weapon, neither sword nor dirk. They urged more upon right- eous works than the papists." While these things were going on in Zurich and other parts of Switzerland, Grueningen, one of the principalities of Upper Zurich, seemed to be quite successful in keeping the heretics out, but in 1526 the Anabaptists got a foothold in this province also. All Switzerland seemed to be infested now. This was too much for the state church. Imprisonment seemed to do no good. Many of the members of the state church bore marks upon their bodies which they received from thp Catholics scarcely ten years before. The martyrdom of loved ones, simply because they claimed the 74 MENNONITE CHURCH HISTORY. right to worship God according to the dictates of their own con- science, was still fresh in the minds of the magistrates as well as others. Regardless of all this, an edict was passed in 1526, that any one who would henceforth rebaptize any one, would be drowned without mercy ; that every one must attend a church in charge of a minister acknowledged by the state ; and that no one Avould dare give lodging or comfort to the heretic. In the very face of such mandates, large assemblies would gather in forests and secret places in the mountains to hear the word of God. Prob- ably the first one to suffer death tinder this sentence was Felix Mantz. In January, 1527, he was delivered into the hands of the executioner with the following charge: Mantz Martyred. "Bind his hands, place him in a ship and take him to the lower Huettli, slip his hands down over his knees, and thrust a stick of wood through between his arms and his thighs, and thus bound, throw him into the water and then let him die, and decay, and by this satisfy the law and justice." A prominent theologian describes his death as follows t "As he was led down from Wellenberg to the fish market and below the slaughter house to the ship, he praised God that he was to die for the sake of the truth. In this manner he spoke much; but he was opposed much by the priest that ac- companied him. As he was led out, his mother and brother came to admonish him to remain steadfast and thus he remained staunch in his much abused profession until his, end. When he was bound on the Huettli and was about to be dragged down into the water by the executioner, he sang with a loud voice, 'Into Thy hands. Lord, I commend my spirit.' He was drawn from the Huettli by the executioner and drowned," but the verdict was not carried out in full, for he was taken to St. James and buried there. One may well imagine the excitement caused in Zurich by the murder of this faithful man of God, especially when we remember that on the very day that Mantz was executed, Blaurock was taken from prison and led through the streets, his body stripped to the waist, and beaten until the flesh on his back quivered and the blood ran down over his feet coloring the very dust upon which he walked. Then simply because he refused to take an oath that IN THE SUCCESSION. 75 he would never return to Switzerland if released, he was sent back to prison. Tlie inquisitors were not so anxious for the oath, as they were to have Blaurock do something which he claimed was contrary to the scriptures. The effect of the whole affair was niagical. The brethren became more bold, converts to their faith sprang up everywhere, and even the council which condemned Mantz. showed a troubled conscience by the many efforts made at self justification, even writing to other countries that it was neces- sary "as a warning to others." Some one has said, that "the blodd of the martyrs is the seed of the church." Switzerland was not an exception to the rule. This faith had spread throughout the whole country and the fire of persecution seemed only to bring renewed numbers into its fold. The good news must soon be carried into other countries. Tyrol, an Austrian country, lying east of Swit- Anabaptists in rerland, was a fruitful field as early as 1525 Tyrol, Austria. but persecution followed closely and in 1 53 1, only four years after the government instituted the inquisition, one thousand persons had sealed their faith by giving their liie ra:ther than forsake their Savior. Blau- rock, who was terrtied as "the second Paul," did noble work here, and gave many encouraging words to those who daily expected the headman's axe, or some form of cruel torture which would cost life itself. In 1524 Ludwig Hetzer gathered together the first companj of Anabaptists in Augsburg, Germany, and according to Dr. Os- good, the church at that place numbered eight hundred in 1527, This place and Strasburg became promi- New Centers. nent centers for these workers. Here, as elsewhere, they were hunted like wild beasts or the worst of criminals. One of the decrees against them ended with the following explanation: "Although the obstinate Anabaptists are thrown into prison and treated with severity, nev- ertheless they persist in their damnable doctrine, from which they cannot be turned by any amount of instruction." Wigandus said, "Do you patiently protect such terrible enemies of holy baptism? Where is your zeal for the house of God ? Where such people as 76 MENNONITE CHURCH HISTORY. Jews and Anabaptists are tolerated, there is neither grace nor blessing." Four hundred years before the Reformation, the Waldenses in great numbers existed in Holland. They seem to have been sound in faith and when the wave of Reformation began to roll over Europe, they gave it a hearty welcome ; but in the course of time they saw that according to their views Anabaptists in the Reformation would prove but half a Netherlands. reform. The Anabaptists of Switzerland and Southern Germany were spreading northward into Holland with great rapidity. With these two stal- wart classes came also the Munsterites. Just how much the former received from the latter may never be known, but from Ypeig, Dermont, Aramitage, Brown, Menno Simon, and odiers, we may infer that the influence was not very great. The Swiss, German and French Anabaptists suffered much from persecution but those of the Netherlands suffered more. The rack was the favorite instrument of punishment among the in- quisitors. Motley says : "The rack was the Their Persecutions. court of justice ; the criminal's only advo- cate was his fortitude The victim, whether man, matron or tender virgin, was stripped naked and stretched upon a wooden bench. Water, weights, pulleys, screws, all the apparattis by wihich the sinews could be strained without cracking, the bones crushed without breaking, the body racked exquisitely without giving up the ghost, was now put in operation. The executioner, enveloped in a black robe from head to foot, with his eyes glaring at his victim through holes cut in the hood whidi mufHed his face, practiced successively all the forms of torture which the devilish ingenuity of the monks had invented. The imagination sickens when striving to keep pace with these dread- ful realities." Thus by means of the rack, the stake, the sea, and the lash, many thousands gave up their lives for the cause of Christ. Through the flames and smoke or while under the lash, strong men as well as tender maidens were hearid praying for themselves and their persecutors until the last sound was gone but the lips still IN THE SUCCESSION. 77 moved and the upturned eyes told that the last breath was going out in prayer for their enemies. Great shall be their reward in heaven. But space will not permit to dwell longer on the scene of carnage. May God have mercy on those servants of "the powers that be," who had no mercy upon themselves nor upon others. Limbroch in speaking of the Anabaptists, Waldenses and numerous other bodies with practically the same faith, says, that they "were men of simple life and judgment. ... If their dogmas and institutions are examined without prejudice, it must be said that of all Christian sects which exist to- Views of day, no one more nearly agrees with them Other Authors. than that called Mennonites. Ypeig and Dermont say : "The Waldenses scattered in the Netherlands might be called their salt, so correct were their views and so devout their lives. The Mennonites sprang from them Whitsitt says, "Influenced, perhaps by the powerful example of Prof. Cornelius, German authorities 'have now adopted a custom which allows the correctness of the Anabaptist connection. Instead of writing them down as "Wiedertaufer," it has become com- mon to designate them simply as 'taufer' and their church as 'die tauferische Kirdie.' That custom lias introduced an amount of confusion among the English authorities. The word 'Taufer' is frequently interpreted Baptist and 'tauferische Kirche' as Baptist Church. The twQ. things are distinct and should be held apart." This shows the inconsistency of many of the Baptist historians in trying to make it appear that the Anabaptists of the sixteenth cen- tury were identical with, and the direct ancestors of the Baptists of todav. CHAPTER VII. MENNO SIMON. In the early part of the sixteenth century Christianity was in a sad plight. Mary leaders had arisen who might have led great numbers through the darkness of that period, but the hand of Roman Catholicism laid heavily iipon them. One after another, such leaders as John Huss, Jerome of Prague, Peter de Bruis and Felix Manz, were hurried to the stake or to a watery grave. But it seemed that the martyrdom of one leader was only a means of awakening several others who proved to be equal to, or greater than their predecessors. When Luther read of the belief, trial and death of John Huss, he exclaimed : "My God, we are all Hussites." The drowning of Manz seemed to put greater determination into -Blaurock, Grebel and others. It was during this period of un- certainty that another leader, in the person of Menno Simon be- came known. Bom in Witmarsum, Fries- Birth and land, probably about the year 1492, he was Education. educated for the priesthood in the Catholic Church and began to serve in that capacity in 1524, as priest in the village of Pinjum and later in his native city. In the first year of his ministry, his conscience began to smite him when he taught that the bread and wine used in the mass became the literal body and blood of the Lord Jesus. He often wished to discuss the sub- ject with two of his co-laborers, but they simply scoffed at him for trying to discuss such subjects, having never read the scrip- tures. His distress grew, for he feared that his convictions were simply suggestions of Satan. After a struggle for nearly two Mi,NNO SIMON. 79 years, he resolved to read the New Testa- ... _ . . ment. Careful readinsr soon made him a His Relation to , ^ , ,, j ,- , • better preacher and he was accused of being the Scriptures and ^ i- i r .1 i i tt- i -i . too evangelical for the church. His daily search of the scriptures soon convinced him that the view of the church on the subject of the communion was not the only doctrine that was wrong. He heard of a man named Sicke Snyder, (so named because he was a tailor by trade) having been mart}Ted at Leeuwarden ^ because he had been baptized. He says : "I Martyrdom of examined the scriptures assiduously and Cicke Snyder. meditated on them earnestly but could find nothing in them concerning infant baptism. He began to seek information from other sources. He first dis- cussed the matter with his co-laborers, but they were made to confess that they could not substantiate it. He dared not trust his own judgment nor that of his fellowmen. He turned his at- tention to ancient authors, but these seemed to contradict the scriptures. He in turn asked the great reformers, Luther, Bucer, and Bullinger, — ^but each had his own views and consequently disagreed very much on the one subject now uppermost in Men- no's mind, that of the validity of infarit baptism. While at Leeuwarden he came in contact with some of the Munsterites. He says : "Afterwards the sect of Munsterites made inroads, by whom many pious hearts in our quarter were led into error. My soul was much troubled, for I perceived that, though they were zealous, they erred in doctrine. Effect of I exerted by feeble efforts as far as I was ■the Munsterites. able, in opposing them by preaching and exhortation. I conferred twice with one of their leaders, once in private and again in public, but my admoni- tions availed nothing, because I did that myself w'hich I well knew was not right. The report went far abroad .that I could silence these persons. All looked to me. I saw that I was the leader and defender of the impenitent, who all depended on me. This pained my heart. I sig'hed and prayed, Lor'd help me, lest I make myself a partaker of other men's sins." fel 8o MENNONITE CHURCH HISTORY. Two things are especially noticeable thus far : First, Menno Simon was not a Munsterite. If he had been, he would not have held these discussions showing their defects, neither would he have been troubled when he heard of their success in converting people to their faith. Keller says: "No one who impartially studies the historyof Menno Simon and of John of Leyden (the originator of the Munsterites) can deny Keller's View. that the doctrines and the spirit of the two men were infinitely unlike, and much more unlike than, for example, the doctrines and spirit of the Lutheran and Catholic churches." ' Second, Menno Simon knew much of what the scripture taught, but as yet was not willing to forsake the ease and pop- ularity which he had in his present church relations. He was troubled because he was considered a leader of the impenitent, and because he saw sin in his own church and knew that he was giving the right hand of fellowship to those, whose sins, though of a different kind, were as gross as those of the Munsterites. He says : "My soul was troubled and I reflected upon the result of my doings, namely, that if I should gain the whole world, and live a thousand years and at last have to endure the wrath of God, what would I have gained." He was an orator, zealous in pointing out tlie sins of others, though conscious of his own guilt. He says, "The world loved me and T the world." The coldblooded murder of many of the Munsterites by the authorities sent the arrow of conviction still deeper into this poor man's heart. In speaking of the horrible persecution, he says : . After this had transpired, the blood of the slain, althougb it was shed in error, griev- ed me so sorely that I could not endure it. Martyrdom of the , u^j ^r irn.j i could find no rest for my soul. I reflected Munsterites. ,..,,... . upon my carnal, smful life, my hypocriti- cal doctrine and idolatry in which I con- tinued daily under the appearance of godliness. I saw that these zealous children willingly gave their lives and estates, though they were in error, for their doctrine and faith. And I was one of those who had discovered some of their abominations, and yet I MENNO SIMON. 8i myself remained satisfied with my unrestrained life and known defilements. I wished only to live comfortably and without the cross of Christ. "Thus reflecting upon these things, my soul was so grieved that I could no longer endure it. I thought to myself — I, miser- able man, what shall I do ? If I continue in this way and live not agreeably to the word of the Lord, according to the knowledge which I have obtained ; if I do not rebuke to the best of my limited ability, the hypocrisy, the impenitent, carnal life, the perverted baptism, the Lord's supper and the false worship of God which the learned teach ; if I, through bodily fear, do not show them the true foundation of the truth, neither use all of my powers to direct the wandering flock, who would gladly do their duty if they knew it, to the true pastures of Christ — Oh, how shall their shed bloOd, though shed in error, rise against me at the judgment of the Almighty, and pronounce sentence against my poor, miserable soul." "My heart trembled in my body. I prayed to God in sighs and tears that He woud give me, a troubled sinner, the gift of His grace, and create a clean heart within me, that through the merits of the crimson blood of Christ, he would graciously forgive my unclean walk and improfitable life, and bestow upon me wis- dom. Spirit, candor, and fortitude, that I might preadh His exalted and adorable name and holy word unperverted and make manifest His truth to His praise." From this, it is evident that he had lost all confidence in the supposed means of grace as presented in the Roman church. He saw that he could not depend on the reformers of his day. The Bible was his only source of information. Burdened with the consciousness of sin and seeking for light, he began to rebuke sin publicly and privately. After struggling for about nine months, the burden was taken away and sweet peace ruled within. He says: "Then I voluntarily renounced all my worldly honor and reputation, my unchristian conduct, masses, infant baptism, and 82 MENNONJTE CHURCH HISTORY. my unprofitable life, and at once willingly Menno Simon's submitted to distress and poverty, and the Conversion and Cross of Christ." This was in 1536. What Renunciation of Roman should he do now? He had renounced Catholicism, 1636, Roman Catholicism; his former friends had forsaken him, and his government de- sired his capture. J. Newton Brown says of him: "With the yoke of sin he renounced the yoke of human authority in religion; and the liberty which he claimed for himself in the name of Christ, he freely conceded to others." About one year after his complete surrender, he was visited by six or eight persons, who came to discuss the religious con- ditions of the times. After finding that they agreed with him on the evils of the Munsterites and other worldly sects, and. on the necessity of separation from the world and through consecration, they asked him to aid in gathering together the many who were of the same mind with them on the above topics, in order that they might be edified by his preaching. Now came another struggle. Should he expose himself to still greater dangers? Could he do any one any good with his (as he considered them) limited talents? His ignorance of God's word seemed to him another barrier. After much prayer and meditation he resolved that with God's help he would do all he could for those who were starving for the Bread of Life. Soon after As Pastor, Bishop this he accepted the bishopric of a body of and Organizer. the same faith with himself at Gronigen, Holland. His great aim now was to gather together the scattered believers and organize churches. Luther was a preacher, Zwingli was a political and moral leader, Erasmus was a scliolar, but Menno Simon was an organizer. So successful was he in' this, that in a few years he had organized churches in Friesland, Holland, Brabant, Westphalia, and the German provin- ces on the Baltic Sea. Whitsitt, in Johnson's Universal Cyclo- paedia, says : "In course of time, nearly all the brotherhood in any portion of Europe fell under his influence, and most of them were called by his name." But this work was done against tremendous odds. Menno says : "For this I, my poor, feeble wife and children MEN NO SIMON. 83 have for eighteen years endured extreme Persecutions. anxiety, oppression, affliction, miserj', and persecution, and, at the peril of my life, have been compelled everywhere to live in fear arid seclusion, when they (ministers in the state church) at weddings and feasts, pipe and beat the tambour, and vaunt loudly, we must look out when the dogs bark lest the captors be at hand. Whilst they are saluted as doctors, lords and teachers, by every one, we have to hear that we are Anabaptists, hedge-preachers, deceivers and heretics and must be saluted in the name of the devil." A decree had been issued that w'hoever would shelter, or in any manner conceal Menno Simon or any of his followers, should suffer death. A man named Reynerts violated this decree. A few days later this hospitable man was taken to Leeuwarden. He was asked to tell where the great leader was hidden. He refused and was subjected to the most cruel torture until death came to his re- lief. In his reply to Gellius Faber, Menno refers to the death of this noble friend of his and claims that even his enemies admitted that he was a man of blameless character. A decree was issued in West Friesland offering general par- Decree For don, the favor of the Emperor, freedom of His Arrest. country, and one hundred Carl guilders - (forty dollars) to any one, even tlie worst criminal, if he would arrest Menno and deliver him to the authori- ties. To aid in this, a full description of his appearance, clothing, etc., was nailed to various church doors. He finally found a safe retreat on the estate of a very wicked nobleman, who was touched at the cruelty which had been heaped upon these sufferers. The king found that several of the Anabaptists had found this place of safety, and expected to arrest them, but the strategy of the nobleman saved them. Menno did much His Safe Retreat writing. There is scarcely a single point of and His Writings. doctrine w'hich he does not touch. Possibly no writer of his day made more apt appli- cation of scripture texts than he. In beginning his treatise on why he did not cease teaching and writing, he quotes from Isaiah 84 MENNONITE CHURCH HISTORY. 62 : 1. "For Zion's sake will I not hold my peace and for Jerusa- lem's sake will I not rest until the righteousness thereof go forth as brightness and the salvation' thereof as a lamp that burneth; and the Gentiles shall see thy righteousness and all kings thy glory." This thought was a source of much inspiration in his work and he acted accordingly, and by pen or sermon he devoted his time to the one great aim of his life — ^the establishing of the kingdom of God more firmly. The long, hard siege of repen- tance through which he passed, caused him to be very tender toward those in sin, yet boldly to show its results and exhort the ungodly to repentance. He says : "Alas, beloved Sirs, it will avail us nothing to be called Christians, and boast of the Lord's blood, death, merits, grace, and Gospel, as long as we are not Menno Simon converted from this wicked, impious and on Repentance. shameful life. It is in vain that we are called Christians ; that Christ died ; that we were born in the day of grace, and baptized with water, if we do not walk according to the law, counsel, admonition, will and com- mand and are obedient to his word. ... O, reader, reader, beloved reader, it is a fearful thing to fall into the hands of the living God. The time is fulfilled, now is the accepted time, now is the day of salvation. The kingdom of heaven is at hand ; would you inherit ' and enter into it, you must repent, not only in appearance, as the hypocrites do, but as sincere penitents, with all your hearts, and all your powers, and bring forth good fruit. If not, you must be cut off and cast into the fire of his fierce wrath." By this he shows that repentance is not a mere form, but re- sults in a changed life. This is most beautifully shown in the fol- lowing words : "For a truly believing Christian is one that is born of God according to the Spirit, has become a new creature in Christ, crucified his flesh with its lusts, and hates Marks of the all ungodliness and sin. All his fruits are Righteous. righteousness, patience, truth, obedience, humility, chastity, love, and peace; he is MENNO SIMON. ^ influenced by the Spirit of the Lord, and his delight is in his law ; be meditates thereon by day and by night, all his words are sea- soned by grace, he sincerely strives for the life which is from God, and fears Him with all his soul. In short, according to the grace received, he is of one mind with Christ." From the above quotation, his view of worldliness and sen- suaHty are very clearly shown, nor is it usually denied that he taught concerning the evils of these things, but his teachings, like those of Christ and the apostles, seem to be very lightly regarded as soon as they touch points which, the world looks upon with disapproval. Then as now, not simply the worldling, but even the professed Christian, needed warning on this subject and Menno gave it in the following words : "This is not a kingdom in which a display is made of gold, silver, pearls, silk, velvet and costly finery, as is done by the proud, wicked world, and which also your leaders His Teachings on teach and give you liberty to do under this Worldliness in Dress, deception, viz : that it is harmless if you do not desire to serve them from your heart. Thus migbt Satan approve his haughtiness, and make pure and good the desire of his eyes. In the kingdom of all humility (I say), tlie outward adorning of the body is not desired and sought with . power, but the inward adorning of the spirit, with zeal, diligence, and a broken, contrite heart. "Here is no lying, eating, drinking, or hypocrisy; here none conforms himself to a drunken, luxurious, idle and ilolatrous world, nor lays from him the cross of Worldly Conformity Christ All are Upright and godly in heart vs. True Service. and deed. They speak the truth from the heart. They lead a circumspect, temperate life ; shun all idolatry and false doctrines from without and with- in; abstain from all appearance of evil: perform the true wor- ship of the heart; abide firmly in the word and ordinances of Christ ; lead an unblamable life before the whole world and testify of Jesus Christ with the mouth, works, possessions and blood> as the divine honor requires it." 86 MENNONITE CHURCH HISTORY. One who has been taught the spirit of the gospel can hardly conceive of the dead, formal sin found in those wlio had never read the Sacred Volume, much less grasped the deeper truths con- tained in it. In that day the common people were forbidden the privilege of reading the Bible, and besides this, but few people could afford to buy one. Priests' themselves did not know the teachings of the scriptures, as many of them had never read them. Is it any wonder that baptism was considered a saving ordinance and that younger and younger persons would be baptized until finally the child was considered old enough to receive that rite as soon as it was born? This idea, once established, required plain teaching if it was to be corrected. Menno Simon presented it thus : "In regard to infant baptism, we hold and confess. First, that it is a self-begotten rite and human righteousness ; for in all the New Testament there is not a word or Infant Baptism. command about baptizing ' infants, by Christ nor by the apostles. "Secondly, that it is a breaking and tearing to pieces of the ordinance of Christ ; for He has commanded that the gospel should be preached and those should be baptized who believed, MatL 28:10; Mark 16:15. But here they baptize without divine com- mand, without the preaching of the word, without knowledge, faith, repentance, new life, and without all consciousness and knowledge, yet it is called by the learned, a holy, glorious work -and a Christian baptism and sacrament. "Thirdly, that it is a vain consolation and boasting of all the unrighteousness ; for, although they do not understand the word of God, do not know the truth and lead a licentious, carnal life, yet they boast themselves to be baptized Christians. "Since infant baptism is such a pernicious superstition that it entirely destroys the Lord's baptism, and as the poor, blind world suffer themselves to be misled and consoled therewith, and as, besides, there is connected with it sudi fearful blasphemy, hypoc- risy, adjuration, witchcraft and abuse of the glorious name of God that a God-fearing heart may be well astounded thereat ; therefore it is that we so strenuously oppose infant baptism, and openly MENNO SIMON. 87 confess that it is not of God or' of His word, but of anti-(ihrist and of the bottomless pit."' His view of baptism is beautifully set forth in the following: "The believing receive remission of sins, not through baptism, but in baptism, in this manner: as they now, True Import sincerely believe the lovely gospel of Jesus of Baptism. Christ which has been preached and taught to them, wbich is the glad tidings of grace, namely the remission of sin, of grace, of peace, of favor, of mercy and of eternal life through Jesus Christ, our Lord, so they become of a new mind, deny themselves, bitterly lament their old, cor- rupted life, and look diligently to the word of the Lord who has shown them such great love; to fulfil all that which He has taught and commanded them in His holy gospel, trusting firmly in the word of grace, in the remission of their sins through the precious blood and through the merits of our beloved Lord Jesus Christ. They therefore receive the holy baptism as a token of obedi- ence which proceeds from faith, as proof, before God and His diurdh, that they firnily believe in the remission of their sins through Jesus Christ." Many writers have tried to prove that this noted man was an immersionist. In writing to those who opposed baptism on con- fession of their faith because they had been Menno Simon Not baptized infants, he presents the teachings an Immersionist, of the scriptures on suffering for Jesus' sake, then says : "We think that these, and the like commands are more painful and difficult to perverse flesh, which is- naturally so prone to follow its own way, than to have a handfull of water applied ; and a sincere Christian must at all times be ready to do all this : if not, he is not born of God ; for all the regenerated are of one mind with Christ Jesus." It would be difficult to harmonize the words, "Handful of water applied," with the idea of immersion. First, because more water would be needed for an immersion, and second, because in immersion the individual is applied to the water and not the ;; "water applied" to the individual. It will liarmonize perfectly W]th the idea of eflfusion. 88 MENNONITE CHURCH HISTORY. On the subject of non-resistance, he says : "We teach and con- fess that we know of no sVvord, nor commotion in the kingdom of the church of Christ, other than the sharp Non-resistance. sword of the Spirit." "Neither the King nor his servants bear any sword but the sword of the Spirit." "I am well aware, that these tyrants, who boast themselves Christians, justify their abominable warring, up- roar and shedding of blood, by referring us to Moses, Joshua, etc., but do not reflect that Moses and his successors, with their iron swords, have served their day, and that Christ has now given us a new command and another sword. I do not speak of the sword of the judge, for that is quite different; but I speak respecting war and sedition. They do not reflect that they bear the sword of war, contrary to the gospel." ?Jis teachings on the Trinity, Lord's Supper, Justification, Antichrist, Social Companions, and on many other subjects are of equal interest and importance, but space will not permit further discussion. His labors are over, but, like those of every other de- voted worker, his "works do follow" him. After about thirty years of active service, this noble character passed over to his reward. Possibly no one His Death. from his time to the present has done more for the cause of Christ under such trying circumstances, yet how little is known of him. It is to be hoped that the future will reveal many truths of this great man that are now unknown to the world. Brown says : "Posterity will marvel to perceive how slowly the church recognized the noblest reformer of the sixteenth century.'' "To pass like the other great re- formers, from the bosom of Rome to the Brown on banners of reform, even though men of let- Menno Simon. ters, magistrates, and princes were gather- ing there, cost much ; but to be compelled by conviction, clear and irresistable, founded on the word of God, to go still further and beyond them — ^beyond Luther, beyond Zwingli, beyond Calvin, himself ; to stand alone as none of them ever did ; or worse still, to be identified with the "Plebeian sect," scattered and peeled and calumniated as no other ever was, the menNo STMON. 89 scorn and horror of all living Christendom, condemned and perse- cuted unto death by both Papist and Protestant without excep- tion; to wear out a whole life in labors and perils and privations of all sorts, with the absolute certainty of no earthly recompense ,; to thrist for sympathy with the whole evangelical body of the reformed, and to be repelled from all approach of consolation — ^be- cause 'in this century,' says Mosheim, the denial of infant baptism and consequent baptism of all on believing, 'were looked upon as flagitious and intolerable heresies ;' this was the case with Menno Simon — this was his sore agon}' — his severe, but sublime pro- bation. Yet for Christ's sake he bore it, and bore it meekly. He was faithful unto death." Over his grave, in what was once his own garden, mighty well be, placed a monument bearing the following inscription: "Here lies the remains of a man who had a conscience. He re- ceived much information from other men but he feared everything that he had not examined through the microscope of God's word. He felt that he owed much to the world, but eternity alone will reveal how much the Christians after his time owe to his un- tiring zeal, faithful service, and spotless life." CHAPTER VI. THE MENNONITES IN EUROPE. RY C. H. SMITH. As has 'been seen in the last chapter, the Mennonites, so far as the name is concerned, had their begfinning with Menno Simon, But so far as faith and practice in matters of religion are con- • cerned, they are very closely related to the Menno and the Anabaptists. Tlie exact relation between Earlier Sects. Menno and the earlier sects is a question much disputed among church historians. The enemies of the church confound them with the Mtinsterites. The friends go to another extreme and trace them exclusively to the Waldenses. The truth is, that the "brethren " as they called themselves, many of whom were descendants of the ancient Wal- denses, and having largely the faith of that body of people, were reorganized by Menno, whose personality was stamped upon the church to a sufficient extent to leave his name as a heritage. It is true Menno in his writings condemns the excess of the Muiisterites, yet calls them brothers.* It is likely that many of the former fanatics of Munster were to be found among his followers after the enthusiasm stirred up by Mathieson and other leaders had cooled down. It may be equally true that later many Waldenses were ab- sorbed by the Mennonite churches, }''et it is not fair to trace the Mennonites exclusively to the Waldenses, Munsterites or any other sect, of Anabaptists. • It is a question whether the term brothers or brethren as used by Menno in this connection has any reference to affiliation or relation in the Christian lite. THE MRNNONITES IN EUROPE. 91 Ey about 1535, the socalled radical elements of the Refor- mation, including Anabaptists and other sects of Northwestern Germany and the Netherlands, through the loss of sane and ef- ficient-leaders, were adrift and at the mercy of a number of re- ligious fanatics, always to be found in such a time of anarchy. It was under 'these conditions that Menno Simon was asked to take the leadership of the scattered Anabaptists. After a very careful consideration, he consented to do so and gradually but surely he secured such a hold on the Menno's Leadership. people that the name Anabaptist (Wieder- taufer) became in many places Menonist, Menist and Mennonite. Later the name was adopted also in Southern Germany and Switzerland, although Menno had never visited that part of Europe. His followei-s in Holland, at that time, and even now, are called Doops- The Name. gezinde. The term Baptist was retained by some of the Anabaptists, who, a little later, went to England and there established a church, which was practically die same as the continental Mermonite or "Taufer" church. This very briefly told, seems to be the truth regarding the origin of the Mennonites. MENNONITF.S IN Till: NETI-IERLANDS. Menno, it will be seen, was not the founder of a new church, but was simply an organizer of a church already exisiting, but cemposed of many scattered and discordant elements. ^ The story of his life has been told in a previous chapter and will not be repeated here. The task he undertook to perform was not an easy one. In fact, dissension and division seems to have been the^ bane of the successors of Anabaptism from that day to this. Anabaptism may not have been, like the later Puritan- ism, the "'digsidence of dissent," but it certainly was the "es- sence of Protestantism." The spirit of the whole movement favor- ed the change from blind adherence to priestcraft to a reliance upon" individual faith in matters of religion. 92 MEN N ON IT E CHURCH HISTORY. And so Menno Simon, with all his force and character of strength of personality, was unable to bring complete harmony out of this chaos. Some of the Anabaptists seem still to have been tinged with the fatal teaching of the Munsterites, namely that Christ's kingdom w^as to be an earthly kingdom. The leader of this party was Battenburg. He taught that there was to be an earthly kingdom Battenburg and Joris. ^^ ^^^ ^^^^ ^^^^ ^^^^ ^^^ righteous must de- stroy all the wicked with the sword. In about the year 1538, the followers of Menno and Battenburg met in conference at Bockholt to attempt a compromise. David Joris tried to act the part of peacemaker. He attempted to satisfy both parties, and of course, pleased neither. He agreed with the Battenburgers that a kingdom of the elect would finally be es- tablished, but that the time had not yet come for that end, and in the meantime the present magistrates and all the wicked would have to be retained in their power, and were not to be destroyed by the elect. He himself was a man of quiet disposition and ad- vised peaceful measures. Both parties condemned him, however, and instead of reconciling the two rival sects, the conference re- sulted only in the formation of another, called the "Joristen." A little later, but still in Memio's lifetime, another source of division arose among the Anabaptists or Mennonites, as we may now call them, in Holland and Northwestern Germany. I refer to the question of the Ban. There seems The Ban. to have been some difference in opinion from the very beginning with reference to the strict enforcing of this practice. About 1555. the division became more marked, and seemed to have a tendency toward sectionalism. The Flemish and West Tu-ieslanders believed in a very strict observance of the Ban, including its application even to the domestic relations, where necessary. The Germans, on the other hand, and those from Eastern Friesland, in the main, be- lieved in a milder application of the practice. To add to complica- tions, a third party called Waterlanders, arose and held that no THE MENNONITES IN EUROPE. 91 one should be excommunicated until every The Waterlanders. attempt to convert the erring one from his wrongdoing had failed. All these parties appealed to Menno Simon for advice, who, as was usual in such cases,, advocated a moderate course. These divisions for the most part, later on, again united and forgot their slight differences. As early as 1560, many of the Waterland churches Vi?ere united. In 1649, thirty-two Flemish and German churches were represented in a conference. At later conferences were to be found many delegates from each of the three divisions. There still remained isolated churches or groups of churches that refused to join the main bcydy. The ex- treme conservative Flemish resembled very much in dress and custom, the later Araish of Switzerland. They believed in a strict observance of the Ban, wore beards, used hooks and eyes instead of buttons on their clothes. Tn the meantime, while these dissensions were going on within, persecutions v/ere raging without. Duke Alba was at this time harassing the country and trying to put down the Dutch revolt. The Anabaptists were especially Duke Alba's Work. hated by him, possibly because of the wealth which they had piled up tlirough their industry, and which Alba was desirous to secure. In the Province of Friesland from 1571 to 1574, eighteen Mennonites were beheaded, strangled, drowned or burned at the stake, be- cause they would not recant. During Alba's rule, in Holland and Zealand alone one hundred eleven Mennonites Avere killed, be- cause of their faith. Beginning with 1573, the church enjoyed freedom of wor- ship for a time. At that time William of Orange openty left the Catholic church and joined the Calvinists, and, although he could not entirely sympathize w*ith a sect that re- William of Orange. fused to bear arms at a time when there was still great danger of Spanish oppres- sion, he nevertheless granted religious freedom to the Mennonites as well as to others in forms of worship. Although the Men- nonites refused to perform military service, they were loyal to 94 MENNONITE CHURCH HISTORY. the Fatherland and to the Prince, who was waging an almost hopeless fight against the t3'ranny of Spain. In 1584 William was assassinated, and with his death perse- cutions in the Netherlands again set in. In 1626 they were granted military exemption. Oppression and limitations on wor- ship did not cease until far into the eigh- Religious Liberty. teenth century, but from this time on the Mennonites were not seriously persecuted in the Netherlands. In fact, this country may well be termed the cradle of religious liberty. It was here that the Pilgrim Fathers came in 1620 to establish freedom of worship on the wild and stormy shores of New England. It was from here also that the first protests were sent forth by the government against the per- secution of the Mennonites in other Countries. For fifty years the Mennonites of Amsterdam maintained a society, the purpose of wliich was to help the persecuted of the upper Rhine, Switzerland and other less tolerant countries to escape to America. Many of the early settlers of Pennsylvania were helped to this country through the a;ssistance of this society. Greater freedom in matters of faith did not always prove a blessing to the c!hurch. As persecutions ceased and as the Men- nonites mingled more freely with the outside world from which they had hitherto been largely excluded, Effects of Such Lib- they had to contend no longer with op- erty. pression from without, but with worldli- ness from within. Through industry many . of them had become fairly wealthy- and did not always hesitate under the influence of the more liberal spirit of the times, to use their money on fine dress, better houses and more showy equipages than some of their less wealthy neighbors may have been able to enjoy. Marriage, hitherto confined to members of the church, was now freely contracted with members of the Reformed faith. Civil offices, 'hitherto forbidden to Mennonites, were now often held by them. Under these various influences, many of them left their own faith and became members of the Reformed churches. It is said that not less than four-fifths of the membership was lost during the eighteenth century. . iri t THE MENNONITES JN EUROPE. 95 Not least among the causes that were responsible for this state of affairs was the great lack of preachers and trained teach- ers. During the latter part of the sixteenth and the whole of the seventeenth century, the church had Early Mennonites and kittle opportunity or little desire for educa- Education. tion, especially an educated ministry. The earlier Anabaptists, including Menno Simon himself, were men of liberal training. Even the leaders of the earlier days taught that theological training was not neces- sary for the preaching of the Gospel. While they did not despise learning, yet they did not encourage it. As a result of this ideal, education was neglected and consequently the really efficient leaders were very few. It was not until the eighteenth century that such men as Schyn, the historian, and Deknatel, the learned writer, and others, began to see that a church without educated leaders could not long hold its own in a progressive age. Today the Mennonites of Holland include some of the best scholars of that country.* They have a Theological Seminary at Amsterdam which is affiliated with the University of Amsterdam. Some of its professors are also members of the University faculty. We have already seen that in the sixteenth century the Ban was the cause of several divisions. About the middle of the seventeenth century the mode of baptism became the burning issue in ,some of the churches. The discussion Baptism. began in the church at Altona. In the early days of the church the question as to how baptism should be administered did not seem to arouse very serious discussion. In 1648, seventeen applicants for baptism at Altona, demanded that the rite be performed by immersion, thus anticipating the position taken later by the Dunkards and Baptists. This seems to have been a departure from the usual practice among the churches of that locality, for it led to a heated discussion and finally a complete separation. Those farvor- *While BtjengthenitiK themselves in their ability to cope with other churches, they wi- fortunately let many of those distinctive features which marked their forefathers as "a seperate people" and made them a power for God among men. Education as an adjunct to spirituality is a help; as a substitute for it, it is a failure.— D. K. 96 MENNONITE CHURCH HISTORY. ing the new mode were called in the langiiage of the Dutch, "Dompelaars," and held separate meetings. The "Dompelaar" faith spread beyond Altona church and found many adherents in the Nerherlands. It does not seem to have found its way very far to the south. One of their most influential leaders in later times, was a preacher by the name of Jacob Denner. Jacob Denner, whose written sermons were widely read and are still found in many Mennonite libraries. Denner died about 1746. By that time the had feeling between the two parties had already died out, although they still differed in their modes of baptizing. The Al- tona church was one of the most influential of the lower Rhine congregations. The system of church discipline among the Mennonites was congjregational. Conferences were often held at which they united more or less on certain fundamental elements of their faith. Matters of government, and many times, Church Discipline. of practice, were left to the individual con- gregations. Consequently, the history of the church is almost entirely a history of separate congregations. In addition to the one at Altona may be mentioned the churches at Friedrichstadt, Emden, Norden, Emmerich, Amsterdam, Cleve, Crefeld and many others. It was largely from Crefeld that the early Mennonite settlements in Pennsylvania were made. The Quakers, near the close of the eighteenth century, es- tablished congregations near some of the Mennonite churches. In some cases they drew many Mennonites to their faith. Having mucli in common in belief and practice, QuSlters and and sufli'ering the same limitations on re- iMennonites. Hgous freedom, there was free communi- cation among the various congregations. About 1679 William Penn visited the lower Rhine country in the interests of his new venture in the wilds of America. He visited and preached in many Mennonite congregations and influenced large numbers of them to emigrate with him to Pennsvlvania. The story of the Dutch Mennonites is also closely inter- woven with that of tlie later Baptists of England. The origin of THE MENNONITES IN EUROPE. 97 the Baptists may be traced to the Browhists, who as Mennonites in .'tloUand, had been driven by persecu- The Baptists. tions to England about 1580. In 1608 John Smyth, one of their number, left them because of difference of opinion on baptism and other minor de- tails. He went to Amsterdam and there came into contact with the Metmonites. Although he had more in common with them than with any other religious society at that time, he refused to cast his lot with them. He agreed that only adults should be baptized and that church and state must be entirely independent of each other ; but disagreed in the mode of administering the rite, and in their interpretation of the proper relation to government. He returned to England in ifixi and established an Independent congregation, differing from the Dutch Mennonites principally in this, that they baptized by immersion and discarded the doctrine of non-resistance. After this Smyth's followers were soon called Baptists. The .Separatists who fled from England in 1594 to Hol- land, were no doubt, a part of the same Erownist movement. In Holland it is likely that they came into contact with the Mennon- ites who were a stem from the same root. In 1620. as every school boy knows, these people, who for want of any other name, are. called Pilgrim Fathers, came to America, thus transplanting the spirit of S'lennonite Independentism, into the new world more than half a century before the Mennonites themselves came over. THE MENNO.N'TTES IN SWI rZP;RI.ANa I have already said that the name Mennonite found its way finally into Switzerland and was applied to the Anabaptists of that country. The term, does not seem to have been used as freely as in the Netherlands, where Men- "Taufer" and "Tauf- no's influence was more direct and potent, gesinte." The Swiss Anabaptists were generally termed "Taufer" or "Taufgesinte." They had the same faith,, however, as the Mennonites of the Nether- lands, sent delegates to their conferences, and received much help from them, in times of persecution. They were practically one 98 MENNONITE CHURCH HISTORY. and the same people as far as their religious faith was concerned, and although they may not have been known very generally by the name, we are justified in claiming them as Mennonites. At any rate, they must be included in any complete Mennonite history. Among themselves they were known simply as "Brethren," and that is probably the best term to use in referring to them here. The story of their life, like that of their brethren of the North, is largely a recital of cruel persecution on the one hand and patient suffering on the other. The persecutions in Switzer- land were even more severe and lasted Protestant Persecu- longer than those of Holland. In the tions. iS'etherlands the oppressors, for the first half century, were the Spanish Catholics. In the upper Rhine country and Switzerland, from the very be- ginning of the Reformation, persecutions came from the Protestants, the Zwinglians and the Lutherans. During the early history of these people, their only friends were the Cath- olic Moravians, to whose country they fled in great numbers from Switzerland and Germany. Later they were also driven from Moravia. Even the Peace of West- phalia in 1640, which is spoken of as the Treaty of Westphalia, ^^^j ^^ ^j^^ religious quarrels of Europe, failed to bring peace to the Mennonites. The cause of this hostility on the part of the state church, was largely the non-resistant attitude that the congregations took toward the subject of government. The Brethren refused to bear arms, to take the oath and to hold office. They stood for an en- tire separation of church and state. Misunderstood on these questions, they were considered dangerous to the state by the authorities and were consequently persecuted for their faith. Their most inveterate enemy in Switzerland had been Zwingli. After his death in 1531, there was a short Effect of the Death period of rest ; but persecutions and op- of Zwingli. pression set in again and continued until far into the eighteenth century. At first they were hunted like wild beasts, burned at the stake, drowned in the rivers, or starved in prison. As the spirit of the times became THE MENNONITES IN EUROPE. 99 more humane, they were exiled from the country and sent upon the seas to serve as galley slaves, and their property confiscated. In the eighteenth century, they were punished with a money fine and denied many of the rights of citizenship. At times persecutions were more severe that at others. The same was true of otl-\er countries. During severe oppression in Switzerland there may have been a time of comparative freedom in Moravia, or on the lower Rhine and vice versa. Thus, like hunted deer seeking for shelter, they fled from one country to another seeking religious freedom. The masses were often in sympathy with the persecuted, and gave them food and shelter and often hiding places. Very often the same decree that pronounced death or banishment upon the Brethren provided also for a money fine against those who gave them aid. A decree of 1580 declared that any aid given to them would result in a fine or exile from the country for one year. 1043 was another year of seveie oppression. Many were exiled. The fines amounted to about $80,000. From this time to 1700, large numbers emigrated to other lands, principally to Holland, the Palatinate and Elsasz. In 1671 seven hundred came to the Palatinate from Bern. In 1709 many were sold as galley slaves. In 171 1 one hundred families came to Holland and established churches there in which their own language only was spoken. Through these measures, most of them were banished from the in 1800. ' country, sold as slaves, forced to join the state church, or had, voluntarily emigrated to other and more tolerant lands. By the nineteenth century the :j congregations were small and few. The Mennonites of Holland had always shown a helpful in- terest in their brethern of the South during their persecutions. Havmg gained comparative freedom earlier than. the Swiss, the Dutch, as early as the middle of the seven- States General's Pro- teenth century, helped many of them to test. Holland. At the time of the severe perse- cutions of 1710, the Dutch Mennonites, especially those at Amsterdam, influenced the States General to send an official protest to the authorities at Bern against their loo MENNONITE CHURCH HISTORY treataent of the Swiss Brethren. The protest, probably the first to come from any government, petitioned the Swiss to use milder measures. How effective the protest was, cannot be estimated in exact terms. The Bern authorities deTcided, however, to rid themselves of a people whom they could not crush by persecution, by sending them to America by way of the Rhine un- Banished Under Mil- der military escort. When they arrived in itary Escort. Holland, the Dutch government forbade the Swiss soldiers to cross their territory and the Brethren were given their liberty. It was about this time that the Amish branch of the church had its origin in Switjrerland. The division was caused by a dif- ference of opinion on the observance of the Ban. The founder of the new party was Jacob Ammon. In 1693 Jacob Ammon and the this man, in company wath several other Amish iVlennonites. members of the church, undertook to visit the various congregations among the Swiss, evidently for the purpose of urging upon them a stricter church discipline. He attempted especially to enforce a strict observance of the "Avoidance," a practice not generally ob- served. Those who had been excommunicated from the mem- bership by means of the Ban, were now to be avoided by their former fellow church brethren, not only in church fellowship, but even in eating and all domestic relations. Even, man and wife must cease living together if one or the other is placed under the Ban. We have here a dispute virtually similar to the one in Hol- land between the strict and loose schools of interpretation regard- ing the Ban. The leader of the conservative party in Switzerland was Hans Reist. The two divisions were for a time khown by the name of their leaders. The Amish have remained a distinct party down to the present time. Feet-washing also came in for a share of the controversy, Ammon and his followers being strong be- lievers in the ordinance. They also insisted on greater simplicity, or, at any rate, on greater peculiarity of dress. They wore hooks and eyes on their clothes instead of buttons. For that THE MENNONITES IN EUROPE. lot reason thej' were sometimes called "Haftler" (Hookers). There seems to have been some dispute also regarding the use of tobacco. To all of these things the Reist party was opposed. Ammon re- ceived a number of followers in Switzerland. In 171 1, when the Swiss were invited to settle in the Netherlands, both parties claimed the privilege of forming new colonies. They excommuni- cated one another and both claimed the exclusive right of settle- ment. The quarrel was thus imported into the Netherlands. As early as 1700, the leaders of the Amish, seeing their error, wrote to the Reist party, acknowledged their mistake in causing the division and begged for forgiveness. The conservative party, however, too much embittered by the strife to be peaceably dis- posed, rejected all proposals for reunion. In this way their dif- ferences continued and spread to other countries. Many of them went to the Palatinate, others to Elsasz and from both places many of them came to America — Ohio, Pennsylvania, Indiana, and Illinois. It is difficult to place the blame for this quarrel, neither is it especially profitable. As in all quarrels, however, neither participant is altogether innocent. THE HUTTERITES IN MORAVIA.. In Moravia the Anabaptists at first from 1527 to 1531 en- joyed comparative freedom, and many came to that place from from Switzerland and other persecuted quarters. These scattered bands were gathered together under the 1527-1531. leadership of Jacob Hutter and were called Hutterites.. They held their property in common and were a very industrious people. Persecutions soon followed. Many of them were driven out of the country only to return many times, because they were not able to find greater freedom anywhere else. The year 1547 marks the beginning of their troubles. From this time, with short Persecutions. intervals of comparative peace, the Hutter- ites were subject to the oppressions of the government until 1781, w'hen Joseph II of Austria, granted them a certain degree of tolerance. Entire exemption from military loa MENNONITE CHURCH HISTORY service, and other civil obligation's, however, does not seem to have been permitted to them. As a result, many of them emigrated to other parts, principally in the later times to Russia and South Dakota, where they now have several cliurches with several hun- dred members. MENNONITES IN THE PALATINATE. 'I During the early persecutions of the Swiss Anabaptists,| many of them came to the Palatinate, where for fifty years their lot was practically the same as that of their brethren in otlier , parts of Europe. One authority says that Debates. about three hundred and fifty were killed, but since they fared no better in other ' lands, many of them remained, and by 1571 the Count Palatine himself attended a public debate held with the Mennonites for the ■ purpose of turning theni from their erroneous ways. Disputa- tions of this nature were often lield, not only in the Palatinate, ' but in other lands where persecutions were common. The authorities in the Reformed church were interested, not in killing dissenters, but in rooiting out heresies. This particular debate lasted nineteen days and was held at Frankenthal. A list of the questions under discussion will help us to understand more clearly ^^ v/hy the Mennonites were suppressed : ''■ First. Did tlie flesh of Christ receive its substance from the flesh of the Virgin Mary? Second. Are children born in sin? Third. Does faith in Jesus Christ suffice for salvation or are the cross and good works essential? Fourth. Will the body be resurrected at the Judgment Day.' Fifth. Can the individual Christian own property? Sixth. Can the Christian be a magistrate and can he use the sword ? Seventh. Is the Christian allowed to take the oath? Eighfh. Must children be baptized? Ninth. Is the communion only a symbol and a token of re- membrance ? THE MENNONITES IN EUROPE. 103 • It will be seen that these questions deal both with mat- ters of doctrine and with social and civil relations. The Mennou- ites were persecuted, not only for their religious faith, but be- cause their attitude toward government. Persecutions; cause. property and other economic and social institutions were considered a menace to the welfare of the State. In 1660 many of the Brethren came to Switzerland, being invited by the Count Palatine to settle in the districts that had been laid waste by the Thirty Year's War. Througb their industry and sober and steady habits of life they soon transformed what had been a desolate wilderness to a garden of plenty. The liberty they enjoyed was only of short duration. During the many wars that were fought between France and Ger- many in the time of the great French King, Louis XIV, the Pal-, atinate was made the battlefield of the struggle.' About two hundred and forty fajTiilies were driven out of the country. Many of them fled to the lowlands of the Rhine and there would hardly have been able to eke out an existence had not their brethren of the Netherlands again come to their rescue with money, food and clothing. Their service in the development of the land was also soon forgotten and only their stubborn faith and' refusal to bear anns- remembered. Many of them came to America by way of Hol- land. The churches in Amsterdam and in other cities of Holland supported an organization, the purpose of which was to help the persecuted Mennonites of Europe, and especially of the Palatinate) to escape to America. Py 1732 over three thousand had arrived at Rotterdam from this region. The oppressions during the middle of the eighteenth century continued, not in loss of life, to be sure, but in special head tax, inheritance tax, banishment, confiscation of property, and denial of freedom of worship. _F,ven the States General of Holland ad- vised the authorities to exercise moderation in their treatment of the Mennonites. As a result of continued oppression, thousands of them left the Palatinate for Pennsylvania or for homes in the Netherlands. During the nineteenth century, the Mennonites of Germany, as well as their brethren in the rest of Europe, found I04 MENNONITE CHURCH HISTORY their greatest source of difficulty in the fact that they refused to bear arms at a time when national animosities were strong and the war spirit ran high; BRETHREN IN PRUSSIA. Before the time of Menno Simon the Anabaptists were found in Prussia, and after his time there were Mennonite churches in many of the large cities. Menno Simon himself visited some of the churches in this region. His friend, Dirk Philipps,* became the first elder of the Excused from Oath. .. ^ -n. • t'l nyr -j. congregation at Danzig, ihe Mennonites here were in close touch with those of the Netherlands and enjoyed a greater degree of freedom than those of the same faith in the South. In 1585 some of them were granted the rights of citizenship. Instead of the oath, they were permitted to say "y^s^" ^^^ "nay." The Eastern part of modem Prussia was then a part of the Polish kingdom. The Mennonites were invited by both Prussia, which was then a Duchy, and Poland. They secured some favors by building up the desolate marshes of the low countries and reclaiming some of the land that had hith- erto lain idle. The fact also that Poland was Catholic and Prus- sia Lutheran, worked out to their advantage. During the seventeenth century they were granted some free- dom. In 1660 they were allowed to erect a building for worship in Danzig. Absolute freedom, of course, was never allowed them. In times of war they were obliged to serve or find substitutes and their attitude toward civil government was always regarded with suspicion by the Lutherans. In 1710 during the time of severe persecutions in Switzerland, Frederick of Prussia, influenced by Plolland, invited the Mennonites to settle on his lands. Many * The PhiUips brothers, Dirk and Ubho, were among the prominent^' leaders of the Anabaptists in the Netherlands in Menno Simon's time. When Menno decided to leave the Catholic church he was baptized by Ubbo, who soon after recanted and left the Anabaptists for the Cath- olic faith again. Dirk continued true to the new organizatipn and re- mained a faithful friend of Menno's through all his trials. He was born in 1504 at Leenwarden. He was tJie first BiSihop of the church at'i Danzig. He wrote many books during his" lifetime, the most widely known of which Is the "Buchlndlon." an exposition of the doctrines of the church, that was at one time widely read by the AJennonites. He died at Emden, 1570, THE MENMONITES IN EUROPE. 105 came. Others, as we have already seen, went to Holland and America. In 1724 the Mennonites were again ordered to leave Prussian soil. This was the result of Frederick's dislike of them for refusing to give up some of their large men for his famous Potsdam regiment of Giants. In 1740, under Frederick II, they were granted freedom of worship. By 1772 there were about fourteen thousand Mennonites in Prussia. Privileges Gained. In 1773 they gained from the King the following privileges : First. Full freedom of worship in accordance with the Men- nonite confession of faith. Second. The\privilege of building suitable structures for worship. Third. To teach their children in their own schools. Fourth. Freedom from military service. Fifth. The privilege of discarding the oath and using the "yea" and "nay" instead. Sixth. The privilege of engaging in any industry open to their countrymen and the right of buying and selling and holding property. Such absolute freedom, however, could not last. Under dif- ferent kings and in times of war it was very difficult to maintain the non-resistant faith. As early as 1788 a number of them left for Russia, where they were allowed greater freedom from mili- tary service. Others followed until finally Russia became an asylum for thousands of oppressed Mennonites. During the great Napoleonic wars, the Mennonites, as well as their fellow-country- men in Germany, sufifered many hardships. At times they were pressed into .military sen'ice. Then again they were allowed to pay a money substitute. Sometimes they voluntarily presented large sums of money to the authorities to show their appreciation for their privileges and to help support the fatherland. Finally many went to other countries. Of those who re- mained, many continued their struggle for release from military service : others gave up the faith of their fathers and joined the io6 MENNONITE CHURCH HISTORY army. Today the tendency all over Europe Interpretation of the seems to be toward a very liberal interpre- Non-resistant Doc- tation of the non-resistant doctrine. Under trine. the influence of the military spirit, the young men have gradually been turned away from the old faith and today many of them, especially in Holland and Germany, can be found in the armies. MENNONITES IN RUSSIA. In 1786 Catherine of Russia, invited the Mennonites of Prussia and others of the less tolerant countries, to emigrate to some of the unsettled lands of southern Russia. She promised them freedom of worship,, freedom from military service, traveling expenses to Rus- van ages in ussi . ^.^^ ^^^ ^ certain amount of land, exempt from taxation, for a number of years. Many accepted the invitation. The Prussian government, although not in favor of granting the Mennonites religious freedom, yet was loath to see such an industrious and well-to-do people leave the countiy. Consequently passes Were denied them. In spite of this obstacle to their free passage, many of them left for tlie new land of promise. Two hundred and twenty-eight families arrived in the Province of Taurien on the banks of the Dnieper , on July 20, 1788. These first colonists, although they suffered many of the hardships common to the pioneers of a new country, yet through industry, soon found a ready market for their products in the nearest towns and enjoyed both material prosperity arid religious liberty. It seems that the colony neglected to take with them either a preacher or elder, without whom it was impossible for them to carry on their religious worship. As soon as they were settled i in their new 'home, they wrote back to the , Care for Religious church at Danzig for an elder, in order Services. that they might observe the communion service. Elder or Bishop Peter Epp vol- unteered to go, but soon fell sick and had to postpone the journey, THE MENNONITES IN EUROPE. 107 whereupon the brethren at Danzig advised the Russians to select sixteen candidates and send their names to Danzig from which four preachers and two deacons would be chosen by lot. This was done, but since only a bishop could administer the com- munion service, the Russians demanded that one be sent to them from Prussia. They promised to send one hundred and eighty dukats for the necessary traveling expenses. Two hundred of the brethren from the A'^arious churches of Prussia, assembled in conference to consider the matter. It was finally decided that Epp, the former volunteer, and who now seems to have recovered from his sickness, was First Elders or to be sent to Russia. Tiis own dhurch, at Bishops. Danzig, however, would not consent to the arrangement. He decided to make the journey, but was relieved from breaking with his congregation by another attack of sickness, this time fatal. Under these conditions, the Russians finally decided to follow the advice of their brethren in Prussia, and elected, or rather appointed, on the authority of one of the Prussian elders, one of their own preachers, Penner by name, to the office of Elder. Penner soon after died. During his sickness he suggested that Jacob Wiebe, one of his co-laborers, be elected to the office. Wiebe pleaded unfitness. He was ap- ' pointed to the position -by the Prussian churches but refused to serve. Thereupon the church elected another of their own num- ber, David Epp, who was ordained by Wiebe, whose right to per- form the service was rather questionable. Since according to old mstom, one elder could be ordained only by another elder actu- ally present this whole proceeding was regarded with disfavor by many, and resulted in a division of opinion in the Russian church. Finally the Prussians, in 1793, decided to send two elders to investigate and adjust the dispute. These two men began their journey on February 23, 1794, and arrived at the Dneiper on April i8th. They were received with great rejoicing by all parties, and finally adjusted all difficulties, and appointed an elder according to the established custom. In 1796 Catherine died, and her son, Paul I, ascended the io8 MENNONITE CHURCH HISTORY throne. He continued the liberal policy of his mother. In 1800, the Mennonites secured from him a charter of privileges grant- ing them freedom of worship ; freedom New Charter; Results, from military, judicial and civil obliga- tions ; liberal trading privileges ; a monop- oly in their colonies of certain industries, as weaving, brewing, etc. : free land and exemption from taxes for ten years. As a; result of these liberal concessions, many of the Prussian Mennonites, even those who had accumulated considerable wealth, emigrated to Russia. During 1803-1804, about three hundred families came. In 1808 ninety-nine fam- ilies came. In 1818 two hundred and fif- Seek New Homes. , jj j c ^i teen more were added. Soon other set- tlements were opened up. By 1836 there were ten thousand inihabitants on the Molotschna, one of the later and most prosperous colonies. About the middle of the century,, settlements were made along the Volga. Emigration continued more or less until about 1870. In 1874 they lost their exemption from military service. Many of them made preparation to leave the country. The Czar, unwilling to lose the service of a people that had done much to reclaim the waste places of .Southern Rus- sia, compromised with them and instead of direct military service allowed them to enter the hospital service, the government rail-\ way employ or to serve their allc^tted time on the government for- estries. Even these conditions were too hard and as a result many of them found other homes. One colony sought an asylum in Siberia but after many hardships from cold, hunger, and bar- barian Turks most of them returned to Russia, or came to America; the final refuge of these, as well as of earlier Men- nonites, is America, the home of the oppressed and the land of the free. Large numbers came to the western and northwestern states where they have shown themselves an industrious, generous and God-fearing people. MENNONITE PRINCIPLES. This very briefly told, is the story of the growth of the Euro- pean Mennonites. It remains now to say a few words regarding! THE MENNONITES IN EUROPE. 109 ■flieir faith and significance in 'history. In faith and practice they have probably changed less during the four hundred years of their history than any other Christian religious organization in the world. This may be accounted for, probably, by the fact that they have made a rather literal interpretation of the . Bible, their guide for conduct and practice, and furthermore by the fact that through their views on military sei-vice and civil government, they have suffered oppression and have thus developed a more in- tense and exclusive denominational individuality. This, however, is beginning to be less true in Europe than in America. Cut off from the rest of the world and regarding themselves as a peculiar people, they have been able to propagate with very little change, the faith of the fathers in doctrine, principles, practice and cus- toms. The earliest formal declaration of faith of the Anabaptists is the Schleitheim Brotherly Union of 1527. It contains practically the same statement of the non-resistant faith as the later Men- nonite confessions, of which there were Confession of Faith. many. The most important of the many declarations of Mennonite faith, is the one drawn up by the churches of Holland and Northern Germany at Dortrecht, 1632. This has remained the authorized confession of faith for most of the churches 'to the present time. By sifting through the eighteen articles contained in this confession, we can reduce them all to two or three fundamental propositions, namely — First. The church of God must be made up of persons truly converted. They can, therefore, be baptized only after they have a knowledge of rigiit and wrong. Church and state must also be entirely separated. Second. The 'Christian can take no part in the temporal government. The government must punish the wicked. This is not the function of the Christian. On this point there was some difference of opinion among the Anabaptists and early Mennonites, but most of them held this view. Neither can the Christian take the sword to slay his brother. That is the business of the temporal government. The Christian must keep entirely aloof from all civil government. He cannot take the' sword, neither can he take the oath. And, Third. The Chris- no MENNONITE CHURCH HISTORY tian must withdraw himself from the rest of the world. The Christian church must remain pure. It must act as a leaven on the rest of the world. In order to remain pure the Christian must not enter into close connection with the world in business, wor- ship, marriage or social relations. This principle of exclusiveness was variously interpreted by different men at different times. We have already seen how the Ban (the means used for keeping the church pure) led to heated discussions and divisions in Holland and Switzerland. In matters of doctrine, on the significance of the Lord's Sup- per, the nature of Christ and other matters of faith, as well as practice, the Mennonites liiffered greatly, not only from the Cath- olics, but also from the other state Summary of Faith. churches. These are the three differe'nti- ating principles, then — thorough regener- ation as a condition to church membership, implying separation of diurch and state, non-resistance as applied to government, ex- clusion from the rest of the world in matters of religion and as much as possible in business and social relations. Whether or not the church is changing its attitude on these matters may be in dispute. It remains, however, that in the past and especially in the early years of the church, this has been the essence of Men- nonitism. The Mennonites did not come in contact with the outside world to any great extent ahd in their later history may not have exerted much influence upon .the world's thought. They were the pioneers, however, in two great move- Pioneers in Two ments, Avhich others have since taken up Movements. and which have done much to transform the character and ideals of human life. These two movements may be called Tndependentism and World Peace. The Mennonites, or rather their predecessors, the Ana- baptists, who were Mennonites in every respect, except in name, were the first organized religious society that demanded entire toleration in matters of religion. Luther, Calvin, Zwingli and all other great reformers of the sixteenth century, demanded a imion, to a greater or less degree, of church and state. THE MRNNONITES IN E UR OPE. 1 1 1 Conrad Grebel, Hans Denck and Menno Simon insisted that the regenerated of heart only should compose the visible church. The state, therefore, could not interfere with matters of religion. We have said that the Anabaptists were the first organized so- ciety to maintain this principle. It is true, as noted in a previous chapter, that other sects in various places, from the early primitive church, down to the opening of the sixteenth century, held the same view. We have already seen that the Pilgrim Fathers, who transplanted the principles into the New World, came from practically the same stock as the Mennonites and were closely associated with them at Amsterdam during their short exile in Holland. Since that day America has be- come almost the only countr}' where religious Independentism prevails. Under her example and influence the movement is spreading and will ultimately include the Influence on World entire civili'zed world. The Mennonites in Thought. these later years, may not have done more than their share in fostering this sentiment because they no longer differ from other American religions in this respect. They must be credited, however, with being the earliest effective advocates of the principle in Europe, and with exerting no mean influence upon those who sowed the seed in this country. In their protest against war, the Mennonites were preceded by the Waldenses, some of the Anabaptists, the Wyclifites and others, but few stood so consistently for the Bible doctrine of non-resistance as did the Mennonites. M any of these earlier sects died out. Others outgrew their principles. The Mennonites con- sistently held that war was wrong and refused to take up arms. It is only within recent times that a tendency toward a looser in- terpretation of the old faith has appealed to Europe. Next to the Mennonites in point of time and very closely re- lated to them come ihe Quakers as advocates of the Peace doc- trine. The Mennonites were first in reference to time ; but in the influence which they extended, especially in the later years, upon the thought of the world at large with reference to the world-peace, it is probably true that the Quakers have played a more important 112 MENNONITE CHURCH HISTORY role. This may be due to various reasons, probably not the least of which is the fact that the Mennonites have been more exclusive and have paid less attention to the education of their people. Whatever their influence upon the world may have been, it re- mains true that the Mennonites, on this principle as on all others, have been an illustrious example through the centuries of consis- tency, patience, endurance and earnest devotion to their God and their convictions. CHAPTER VII. A VISIT AMONG THE MENNONITES OF EUROPE. BY A. D. WENGER. Most of our infoiTiiation is hear-say. Seeing for yourself is far more satisfactory. I had often heard that there are still some Mennbnites in the old countries whence our forefathers came, but my knowledge of them was exceedingly limited until a fe\v yeai-s ago-, when I visited among them. How are they? Where are they? How many are they? are questions that natur- klly rise in the minds of many. A great and stormy sea lies between us and them and conse- quently visits are not frequently exchanged. We seldom^ see anything in print concerning them. But many a thrilling story is still related around the family fireside showing how our an- cestors a few generations ago fled from persecutions and under- tbok the long and perilous voyage in sail-boats across the deep, to settle among the savage Indians in the forests of America. Pos- sibly this, more than anything dse, arouses within us a desire to know something of our brethren and distant relatives in Europe. That they are our distant relatives there can be no doubt, for the names Landis, Funk, Herr, KaufStnan, Lehman^ Musselman, Horsch, Hege, Wenger, Brubaker, Yoder, Eby, and many other names common among the Mennonites in America, are very common among the Mennonites of Europe. In midwinter, January 21, 1899, my ship left New York, and after a rough voyage of nearly nine days, reached Liverpool, England. About two weeks were spent in England and about five days in France on my way to Switzerland where I visited the first Mennonites. 114 MENNONITE CHURCH HISTORY At the Chrischona school on top of a mountain, not far from Easel, where young men are being instructed for missionary work, I met two young brethren from Russia, and one from France. The French brother's name was Pierre Sommer. He was from Canton Meurthe et Moselle, that French Mennonites. part of France bordering on Lorraine, Germany. He appeared to be a fine, spir- itual young man. However, his report of the few Mennonite congregations in France was that they had grown quite formal and were much in need of spiritual revival. The membership ill France is nearly six hundred. In .addition to the two Russian brethren already mentioned, there were five others from Russia attending a school at Basel. John Thiessen and John Klassen from the province of Ekaterin- oslaf informed me of the large membership in Russia and assisted me in planning my travels, although I did not find it conven- ient at aijy time to get into Russia. On Saturday, February i8, I walked a few miles north to the home of Michael Widmer, an humble minister of the Gospel. He entertained me very kindly and the next morning took me along to church near Basel. The congregation was small and the service was similar to ours at home. Three ministers took part, each speaking at some length on the truths of the Word. The wor- shippers had the appearance of sincerity and humility. There was nothing flashy about their attire. However the devotional head-covering had been almost discarded — only one present wear- ing it. They did not stand around and simply look at me because I was a stranger. Several invited me to go along, but time per- mitted me to make only a few short visits. At Langnau, Switzerland, I visited another congregation. It is of good size and has at its head Matthew Pole. In addition to being a pastor, he also does considerable evangelistic work and edits a religious paper called "Zion's Swiss Mennonites; Pilger." He and his family were poor, IMatthew Poie. hard-working people, but they appeared to be rich in faith and in the Holy Spirit There was no place in Europe that T felt I could more easily make THE MENNONITES IN EUROPE. 115 myself at home than right here with this spirit-filled minister and his congregation. While traveling among the Swiss Alps, I chanced to meet Brother Fast, a missionary of ten years' experience on the island of Java. He was brought up in Southern Russia. I had met him and heard him preach in Heilbronn, Ger- Missionary Fast. many, a few weeks before. We talked to- gether on the train for about two hours and he appeared surprised at the information that I was able to get ajaout the Mennonites of Europe with my limited knowledge of high German. I was sorry to part from him when he left the train at Jura to fill some appointments. I followed him to the door and saw some brethren that had come to the station to meet him. As he mentioned his traveling companion to them, we barely had time to look into each other's faces until the train moved off. Life is too short to meet and associate with all who love the Lord. In the ages to come, while God is showing us the exceeding riches of His grace, (Eph. 2 :y) we will have time for that. For centuries the Mennonites in Switzerland were sorely persecuted and many thousands went to other countries of Europe and to America. What few remain at present are not prospering to any great extent. They have very few visiting ministers other than an occasional evangelistic visit from the ministers of . southern Germany. They seldom travel and know very little of the Mennonites in other parts of Europe. Apparently they are bound down to hard work and strict economy. One day while sitting. at a large dining table at my lodging place, in Basel, I learned that near by me sat a Mennonite from Russia, John Klassen, whom I teive previously mentioned. After our acquaintance, we had pleasant associ- John Klassen- His ations and a number of talks on scripture Statistics. and about the Mennonites of southern Russia. From one of his books, I got the following statistics of Mennonites in Europe for the year of 1895 : ii6 MENNONITE CHURCH HISTORY Austria, Galicia, 4 congregations, - 45° members France— eastern part, - - 59 1 members Germany, Baden and Wurttenburg, 14 congregations, 667 members East add West Russia, 19 6794 members Pfalz and Rheinhesse, H i960 members " cities, northern part, II 1406 members " scattered. - 13 1 18 1 members Holland, - - 25232 members Russia, Poland, - 5iomembfers ' ' southern part - 41 57 1 members Switzerland, 9 congregations 85Q members Total - .81221 In Russia and possibly in all the other places, the unbap- tized children of Mennonite families have been included in the above figures. It is Mennonites in Russia , j . u. n .1 1. 1. /■ j hard to tell exactly how many baptized members of the church there are- in Europe, probably about sixty thousands. Those in Russia live principally in the rich agricultural re- gions north of the Black Sea, along the Dnieper river. This set- tlement began in 1789. Empress Catherine of Russia, seeing that these people were good tillers of the soil (something they have always been in every land) induced many of them to migrate from Prussia to South Russia. Here, for more than one hundred years, the}- have lived and prospered on their farms in one of the greatest wheat belts of the world. The government has, at times, employed them to teach the Jews the art of farming. -Religiously, they are possibly just as spiritual as any others .in Europe. They endeavor to adhere closely to the non-resistant .doctrines of the Gospel. In times of war they have been permitted to have government employment in forestry instead of direct ser- vice in the army. How hard military pressure has been brought -to bear upon them during the present war with Japan I have not y^ learned. They have had some trouble, however, in the past -in respect to military service and- thousands. of them have emi- THE MENNONITES IN EUROPE.. iiy grated to America, where they have full liberty of conscience in worship. It is a sad fact that under the military pressure of the European governments the Mennonites in places are gradually losing their non-resistant principles. In Soutli Russia, conference meets a,nnually. They are be- coming better organized and with their great numbers, they are capable of becoming a great power for good; Surrounded by religious sects so different from their own, Russian Mennonite very few have strayed from their congre- Conference. gations to other religious societies, but they have lost heavily by emigration. Most of the ministers are farmers and not more than one-tenth of them have more than an ordinary education. - Starting at Basel, Switzerland, and following down the his- toric Rhine we stopped at Freiburg, Germany, crossed the river into Alsace and visited the Amish settlement at New Preisach and Colmar. , There are also some congre- Amish Mennonites. gations of them in Lorraine. If there are more than a few hundred orthodox Amish in all Europe, I have not been able to find them. Nearly all have come to America. In these two German provinces they have a small conference district consisting of nine ministers and about one hundred and twenty members. Five of the ministers have the name Peterschmitt. Minister John Peterschmitt ga.ve me a very cordial reception. They travel very little, know very little of the Mennonije people in other parts of Europe and are de- creasing in numbers. They wear "hooks and eyes," observe feet washing and the devotional head-covering, have the "Confession of Faith" in their homes, and sho^v about all the other signs of orthodoxy except that they are "given to much wine," which is a common weakness in Europe. , , Continuing northward to Worms, where Luther championed the cause of the Reform.ation in the face of great opposition, I i^gain turn westward and visit in the Pfalz or Rhenish Bavaria. ii8 MENNONITE CHURCH HISTORY There are nearly two thousand Mennonites German Mennonites; west of the Rhine in this part of Germany. School at Weierhof. There is a school at Weierhof, near Mam- heim, largely under Mennonite influence. One hundred and forty-six students were in attendance at the time of my visit. Minister Christian NefT took me through the school and kindly entertained me at his home. Six of their min- isters were salaried, receiving respectively, one thousand, one thousand, twelve hundred, fifteen hundred, twelve hunderd, eigh- teen hundred marks each, yearly. They are rather indiflferent as to doctrine. They keep the Lord's Supper, but some of them at- tach more than merely a symbolical significance to die bread and the wine. Turning eastward into the provinces of Baden and Wurtem- burg, I visited several small congregations. At a Sunday after- noon service in Heilbronn, where Missionary Fast preached to a large congregation, I met about twenty Mission Spirit. ministers. Those in attendance had come from about all the congregations in that part of Germany. The long distances many had come and the large collection that was taken for foreign work, showed a marked zeal for the mission cause, yet so new to them. Bishop Christian Hege, who presided at the meeting, said: "It is the first time we have ever had the privilege of hearing one of our brethren who has been a missionary to the heathen." When we remember that the membership in this part of Germany numbers only six hundred and sixty^seven, we knovi{ that the congregations must be small. On Sunday morning, February 26111, Evangelist Jacob Hege, of near Heidelburg, and I attended a divine service at Hasselbach. The sisters wore black coverings. This is their largest congregation, and yet there were only seventy persons present, all of whom, T think, were members of the church and their children. The ministers are not salaried. There is not the mingling of the denominations there that there is here. Denominational lines appear to be more closely drawn. Brother Hege invited me along into the pulpit, but he had all the work to do, as the Gospel message had to be delivered in high THE MENNONITES IN EUROPE. 119 German. Attending pastoral duties at home, evangelizing in Switzerland and in other parts of Germany and editing a paper called "Gemeindeblatt der Mennoniten," Minister Hege is kept a busy and wide-awake man. The homes of a number of ministers and members were vis- ited and they used me very kindly. German hospitality is pos- sibly unsurpassed anywhere. They live in villages principally and farm the outlying lands, tlie women work- German Hospitality. ing on the farm as well as the men. These farms are usually owned by landlords who live away in some large town. To be a landlord of a large estate is the highest ambition cf the farmer. The manager of a good- sized farm is considered well-to-do on account of the position he holds, even if he does not own an acre of land. He works but little himself, but his servants have a hard life with low wages, strict economy, slavish toil and poor food. The rule is, once poor, always poof and the rule is seldom broken. Traveling northeast about three hundred miles, we come to Berlin, the capital of Germany. In this great city there is a con- gregation of possibly a hundred members, who are more aristo- cratic and worldly than those pre\io"usly visited. They are served by ministers from the cities of Danzig, Hamburg and Crefefd. The city Mennonites of Northern Germany form a special class by themselves and number fourteen hundred and six. One of the congregations is in Danzig, three hundred miles farther northeast on the shores of the Baltic. I called at the home of the parsonage by the diurch but Minister Manhardt was not at home. In East and West Prussia there is an interesting settlement of Mennonites. Crossing the Vistula river from Danzig, we came to Marienburg and visited Bishop Herrn W. Fast and other families and attended their Sabbath ser- Mennonites in Prus- vices at Heubuden. Bishop Fast read the sia. sermon and a thousand dollar organ furn- ished the instrumental music. Only a few traces of nonconformity to the world were noticeable. The min- isters were smooth shaven and greeted each other with a kiss of charity. The married sisters wore small white coverings on their 120 MENNONITE CHURCH HISTORY iieads, the widows black ones, but the single sisters, none at all. J, In this locality they have seventy-eight ministers of the Gos- pel "and a membership of six thousand, seven hundred ninety- four. This is by far the largest community of Mennonites in Europe, with the exceptions of HoiUand and Southern Russia, They have no Sunday-school or night services and yet the young people are about all gathered into the church. There are, ap- parently, two reasons for the strong membership at this place. First, the young people do not readily assimilate with the Roman Catholics and other religious elements around them. Second, they have a rule for the children to go to catechism at a certain age and then to be baptized at about the age of fifteen. Possibly this accounts for much of their formality. Althoug'h they are seven or eight hundred miles from their brethren in Southern Russia yet they are in closer touch with them than they are with those in other parts of Europe. Do you wonder why? First, those w^ho made the settlement in Russia moved from here to that jplace, consequently they are related. Second, when those in Russia start for America, they often stop with their brethren here, on their fertile farms near the shores of the Baltic. The settlement was formed by Mennonites from Holland, who began to locate at this place in 1562. We now take the reader four or five hundred miles to the west and find in Hamburg a congregation belonging to the city class. I visited the church-house and the homes of two of; the ministers, B. C. Roosen and Heinrich van der Smissen. The latter is the editor of a Heinrich van der church paper called "Mennonitische Blaet- Smissen; Mennonit- ter." This paper circulates among the city isclie Blaetter. congregations in Danzig, Berlin, Ham- burg, Altoona, Crefeld, Emden, etc. They do not uphold non-resistance or non-conformity to the world a|i4 have taken up somewhat with "higher criticism" so prevalent in Etjrope. Minister van der Smissen told me about a small vise that wais used to torture the early Mennonites and said that I could see it THE MENNONlfES IN EUROPE. 121 in Amsterdam, Holland. Upon reaching that place, I foimd it in the home of Mrs. J. G. de Hoop Schef- fer, 615 Keisergracht Street. The ibox in which it had been kept and the original document giving its history, are with it. The lady and her son, who are both Men- nonites, would not sell me the relic at any price. It has been handed down from generation to generation for several hundred years. It is a small vise, rude and rusty, con- A Relic of the Days of Persecution. SMALL VISE USED TO TORTURE THE EARLY MENNONITES. sisting of two iron plates about three inches in length and a half an inch wide, with a screw nearly tv/o inches long. The plates are fastened together, hinge fashion. Through the free ends the screw works to draw them together. Between these iron bars the tongue of the martyr was placed and the ends of the irons were then drawn nearly together in order to prevent speech >vh>le being tortured and .burned. This one was taken out of the ashes by a friend of one who was burned for his faith in Christ 122 ' MENNONITE CHURCH HISTORY Thousands of our brethren suffered death for their faith a few centuries ago. In Amsterdam Ihere are about four thousand Mennonites, the largest number in any city in the world. They worship in several di liferent houses. In the home of Minister C. P. van Eghen, 794 Keisergracht Street, I saw sev- Mennonites in Hoi- ^^^^ hundred volumes of Mennonite litera- land. ture, possibly the largest collection of this kind in existence. Most of the books are printed in the Dutch language and many of them are quite old. It would be an excellent thing if some one from America, who can read the Holland Dutch and translate it into Mennonite Library. English or German, would gain access to this library and glean from it, much valu- able information concerning the history of the church. I also vis- ited with Prof. S. Cramer, a minister widely known and a teacher in one of the chief institutions of learning in the city. Of all the Mennonites in Europe, none are more worldly than those of Plolland. Many of them do not belike all of the Bible. Some reject the divinity of Christ. One said to me, "We are Unitarians. The Holy Ghost was never called God. We believe that Jesus Christ was only an eminent child of God." Only a small per cent, of the twenty-five thousand members are termed^ "orthodox." Because of their unbelief, very few of the Men- nonites in, other countries have much fellowship with them. If we are not going to accept and obey the humble teachings of Christ, we should give up the name of Mennonite, for we then have no right to claim it. , Other places in Holland were visited, among them, Dord- recht, where there are now about fifty Mennonites and where fifty-one ministers held a conference in 1632 and drew up the articles of the "Confession of Faith," to which they all signed their names. Witmarsum was interesting on account of it having been the birthplace and home of Menno Simon. I visited the church in town where about one hundred members worship. The sexton THE MENNONITES IN EUROPE. 123 took pleasure in showing me througli the Menno Simon's Old church. We also saw- an old house in Home. which, it is said, that Menno Simon lived and wrote. It is a very old one-storied brick structure, about fifteen by thirty feet, and is now occupied by a family. One mile out from the town, across the meadows,, I found the place where the church stood in which he preached. Only a few of the old bricks yet remain among the trees that surround the beautiful plot of ground. Beyond the trees a deep ditch with considerable water in it, encircled for drainage. The brick walk that led from the road to the church was covered with earth and sod most all the way.' As you approach the old site you cross a brick bridge and then enter an iron gate. Nicely kept walks, lined with sea shells, invite you on to explore the re- motest corners of the church ground. The old building was re- moved in 1876. About where the pulpit stood a granite monu- ment about seventeen feet high has been erected to prevent the last traces of this place from being forgotten. Touching re- flections take possession of you as you linger about these old places. Often, must Brother Menno have dropped his pen and family cares and come up the meadows and in over the brick walk, with his heart burdened for perishing souls, and entered the church-house, to perform the duties of earth's highest calling. Yet a brief summary and we close our chapter. Scattered as they are, in different sections of Europe, one community of Mennonites knows but little of the other com- munities. They are no travelers and very seldom are visits ex- changed by widely separated districts. General Reflections. Surrounding influences, lack of communi- cation on accoimt of distance and the drift of three centuries, have caused them to differ in many respects, and consequently, they are divided into several different confer- ences and exist almost as different denominations, with the excep- tion that all labor together in the support of foreign missions. There are only a few thousand that observe the ordinance of feet-washing, while a greater number observe the devotional head- covering. Baptism by pouring is almost universally pradticed. 124 MENNONn'E-CH.URCH HISTORY All partake of the Lord's Supper of hread and wine, but some differ as to its significance. Nearly all traces of "inadest apparel," or plain garb have disappeared. Sure!)' but slowly they are losing their grip on the non-resistant principles of the Gospel of peace. ( One hundred years ago the Mennonites most all over Europe, were much more faithful and spiritual in living otit the self-deny- jng principles of God's Word. Shall we have strayed as far' as they in a hundred' years from now ? With God's help, united ei* fort and better organization, we may stem the tide of worldliness that ig threatening the life of the church in America. ■ If there are not some radical changes and much faithful work, their present condition will be our condition in a few generations to come. CHAPTER VIII. EUROPEAN SETTLEMENTS IN AMERICA. Who the first Mennonite was to come to America will prob- ab!y_never be known. 'Ilie settlement at Germantown, in 1683, was the first permanent settlement of Mennonites in America, but it. is known that there were Mennonites here prior to that time. * About the year 1662, a small settlement of Dutch Mennonites was made on Delaware Bay. The colony, about twenty-five in number, was led by Cornelisz Plockhoy. Being men of peace, they got along well with the Indians, but Settlement in Dela- in an evil hour there came an English ware Bay, 1662. ' squadron (1664), and destroyed the settle-;^ ment. The fate of this colony is a mystery,, but some writers think that they were sent south and sold aS; slaves. The leader finally made his way to the Germantown settlement.* ^ GERMANTOWN SETTLEMENT. Some time between 1678 and 1681, Jacob Telner, of Crefeld, Germany, made a voyage to America. This v/as one of the inci- dents which led to the first permanent Mennonite settlement m America. Returning to Crefeld, he organized a company, and purchased a tract of land near Philadelphia. About this time* another company was organized at Frankford, Germany, and * "In the year 1694, there came an old blind man and his ■wife to Germantown.. His miserable condition awakened the tender sympathies of. the Mennonites there. They got him a citizenship free of charge. = T?hey set apart for him on Ent street, by Peter Klever's corner, a lot, twelve rods long and one rod broad, whereon to build a little house and make a garden which should be his as long as he and his wife should Jive. In front of it they planted a tree. , Joe Doede and William Rittjnhuwsen were appointed to take up a free-will offering, and to have the little house built. This is all we know, but it is surely a sat- isfaction to see a ray of sunlight thrown upon the brow of the helpless old man, as he neared his grave. After thirty years of untracked wan- derings on these wild shOBe^, friends had come across the sea to give , him a home at last His name was Cornelius Plookhoy."_ — Cassel in "History of Mennonites, P 88." 126 MENNONITE CHURCH HISTORY Francis Daniel Pastorius* chosen as the representative of the comiiany in America. For the time being he also represented the interests of the Crefeld company. We need not dwell upon the causes which moved our fore- fathers to leave their homes and friends and brave the dangers and hardships and uncertainties of the western wilderness. Their terriblepersecutions havebeen noticed in preceding chapters. When die peace-loving Penn came through Holland and Germany, on his preaching tours, the Mennonites were his warmest friends; and w'hen he kindly offered them a home in the extensive tract of land in America, (Pennsylvania), which the King of England had just granted to him, many of them eagerly accepted the in- vitation. What were fear of starvation, danger from Indian treachery, and hardships in conquenng the forests, compaied with the harrowing trials and horrible persecutions which they had suf- fered for centuries. The first settlers (thirteen families in all) readied Am.erica Oct. 6, 1683. A few days after their arrival, fourteen divisions of land were measured off, and they proceeded to the cave of Pas- torius to draw lots for their homes. Work was begun immedi- ately, digging cellars and erecting huts. Within a year after their landing, a small village, Germantown, was securely established, and new settlers were coming constantly. Up to 1706, most of the settlers came from Holland and Germany. Here were the Opden Graffs, Van Bebbers, Hendricks, Kassels, and Rittenhuy- sens, followed later on by the Kolbs, Funks, Kusters, JansenS, Gaetschalks — some of them having ever since tliat time been am.ong the leading families of the church. The colony suffered great hardships and privations during the first year of its existence. So poor were the settlers that the * Francis Daniel Pastorius arrived In America about six week earlier than the colony from Crefeld. He was an acoompllshed scholar, having been a student In the high .school at Basle, the University of Strasburg-, and afterwards studied law at JeHa. "His sreat learning' and social position at home, made him the most conspicuous person at Ger- mantown. In all the affairs of the colony, he was looked to as the leader. He alloted the lands to the first settlers, erected the first tomb- stone in the colony over the grave of Cornelius Tysen, (1716), a mem- ber of the house of burge.'sses on several occasions, the first ballWl of the town, and the first school teacher in the colony (1701) In religion he has been claimed by the Quaicors, iHinkards amd Mennonites- but the most accurate researches point to his being a pietist. He wrote ex- tensively In prosp and poetry, and in several languaees. EUROPEAN SETTLEMENTS IN AMERICA 127 town was nicknamed "Armentown" CPooitown). There were houses to build, fields, tdiqlear, lands to cultivate, children to feed ,and clothe, and other expenses to be met. The settlers were poor to start with, and crops not abundant. But industry and per- severance, contentment and faith in God, finally triumphed over every difficulty, and it was not many years before a flourishing colony was found in and about Germantown. The first religious meeting held in Germantown was at the home of Dennis Kunders. What the form of the service was, we do not know, as there was no resident minister among tihem at ' that time. The first minister was William Religion. Ruddinghuysen (Rittenhouse),* who came I. First ivieeting, 1683. from New Amsterdam in 1688. The re- II. First Minister, Wm ligious services were conducted in private Rittenhuysen, 1688. houses or in the Open air, until 1708, when a log house v/as erected for public wor- ship. This house was also used as a school house in which Christopher Dock, the noted Mennonite teacher, taught for a number of years. It was rebuilt in 1770, and is today the oldest meeting house in America. It is at present undei control of the General Conference Mennonites, with N. B. Giubb as pastor. The enterprising character of these early settlers is evident from a number of events which are worthy of notice. We give a few of them as follows : Land was allotted and work begun on houses and cellars within a few day.s, after they arri^'ed in America. Tn 1688, the Mennonites sent their protest against slavery to the Friends' Quarterly Meeting. This was the first known public protest ag'ainst this iniquitous traffic. In 169Q, William Rittenhouse built the first paper mill in America. • William Rittenhouse, first Mennonite minister and bishop In America, was born in Holland, A. D. 1644; died In Pennsylvania, 1708; age, 64 years. Moved to New Amsterdam some time after 1678, and thence to Germantown ii liiSS. ITe became the first minister at Ger- mantown, and ordained bishop In 1701, being: chosen by lot according to directions sent out by bishops from Altoona. In 1690 he built the first paper mill in America in Hoxborough township, near Germantown, Some of his descendants a^e still numbered among the active workers of the church. EUROPEAN SETTLEMENTS IN AMERICA 129 In 1 70 1, a school was started at Germantown withPastorius as teacher. Within twenty years after that date, Christopher Dock had commenced his celebrated school on the Skippack. In 1738, Christopher Saur started the first printing press in the colony. In 17^3, there came from this press a quarto edition of the Bible — the oldest edition printed in America. The same enterprising spirit which made their fathers thrive in business, whenever they were unmolested in their vocation, put these people in the front rank of thought and enterprise, and made their descendants noted for their success in agricultural pursuits. In 1702, a settlement was begun on the Skippack. It was simply an extension of the Germantown settlement. It was lo- cated in -what is now Perkiomen township, Montgomery county. Through grant and by purchase, Matthias Settlement on Van Bebber came into possession of a the Skippack. tract of more than 6,000 acres of land, and he immedialtely began to colonize it, most of the settlers being Mennonites. Among the family names here we find Kolbs, Zimmermans, Pannebeckers, Jansens, Zieglers and other names prominent in church history. During the early part of the eighteenth century, other settlements were made in what are now' Bucks and Montgomery counties, but as these will be consideied in a succeeding chapter, we shall leave off the present narrative and consider briefly, THE LANCASTER COUNTY SETTLEMENT. When the news of Penn's liberal offer to the persecuted Men- nonites of Europe, to seek a refuge in bis American colony, reached the ears of the brethren in Switzerland, many of thtm set their faces toward the land where they were told "the Mennonites would be prosperous and happy." In 1709, Hans Meylin, Hans Herr, and others, emigrated from Europe, and settled north of Pequea Creek. In this colony we find the names of Miller, Funk, Oberfioltzer, Bowman, and others. So favorably were tliese people impressed with the new location that they sent back one of their number (Martin Ken- 130 MENNONITE CHURCH HISTORY dig) to bring to America the part of their families whom they had left behind. Kendig brought not only the ones he went for, but also a number of other Swiss and German brethren, making the total number of families about thirty. For a tune this colony grew very rapidly. "It is said that between 1 709 and 1735, over 500 families emigrated from Switzerland and the Palatinate and set- tled in Lancaster county." Some of the Mennon^tcs in Holland had by this time become rich and powerful; and these now lent a helping hand to their more unfortunate brethren in Switzerland and other countries. The English Quakers also did much to provide means by which these poor brethren were enabled to cross the ocean and gain the land of freedom.t The Mennonites of Holland, through their "committee on foreign needs," and the Friends, through their "Yearly Meeting," of London, made contributions from time to time which enabled many ^ unfortunate brethren to come to America, who would otherwise have been compelled to remain in the land of oppression. After the settlement in Lancaster county, there was no new permanent Mennonite settlement of Europeans in America for m.orc than a century. After the first outflow of emigration, which extended over nearly half a centun^ the tide somewhat* abated, and those who did come, as a rule, made their home with some established settlement. Thus it was that the Mennonite settle- + The attachment betwoon the Friends and the Mennonites leads the student of history to Inquire into the causes. In faith they were prac- tically the same. There was this differenne, however: The Quakers, like the Mennonites, abhorred the de.TN0N1TES.* About the year 1872, began the immigration of Russian Men- nonites into America. Their ancestors had emigrated from Holland to Prussia, about 1530 to 1548, on account of religious persecution. Being in limited circumstances, and not enjoying the religious freedom, they wished, they accepted an invitation from Catharine II, Em- press of Russia, and emigrated thither in 1788, numbering at that time about 228 families. The invitation of the Empress Cath-. arine embraced the following promises : 1. Each family was to receive 65 Dessetine (190 acres) of land, for which they were to pay a rental of 15 Hopecks (about 15 cents) per acre. 2. A moderate loan to the poorer families for building houses, etc. 3. Religious freedom, and entire exemption from military service. These terms were gladly accepted by the brethren, and they started in with bright hopes for the future. By i860, these 228 families had increased to about 30,000 souls. In 1871, Alexander II, Czar of Russia, and great-grandson of Catherine II, issued a decree, requiring all able-bodied men to , serve in the army, thus setting aside the most cherished promise which induced the brethren to emigrate to Russia. Although the Mennonites were required to do military ser-;_ vice only indirectly, such as serving "in the hospitals, in the; military stations, and in other establishments,'' many of the breth- ren considered such a service to be in direct violation of the letter and spirit of the Gospel, and resolved to secure entire religions freedom by moving to America. • These brethren are usually called "Uussian Mennonites," though they themselves' do not own the name. They have nothing in common • with the Russians In principles or habits, and (since the promise of ex- emption from military service has been revoked) not in sympathy. Many ■ of them, in theii wandering;s through several countries, have retained their original language which they a;iways spoke in Holland, and they still speak the "Low Putoh" language. Some use the German language, and , many, since coming to Am.erica, have learned our native tongue; but few of them can speak the Russian language. EUROPEAN SETTLEMENTS IN AMERICA ijj ■About the year 1870 or "71, a delegation of twelve brethren! were sent from Russia to America to investigate the advisability or emigrating thither. Among them were Leonard Suderniar;,' William JEwert, Jacob Buller, Heinrich Wiebe, and eight others* Bringing a satisfactory report, the movement began. The breth- ren in America did much to assist them in the undertaking. ' Nd sooner had the conditions and desires of the brethren in Russia been knoiwn in Atnerica, than relief measures were taken to en- able them to make the voyage. The church in Lancaster county, Pennsylvania, appointed a committee to see to the raising of means and give such other assistance as opportunity afforded. A similar course was taken in the West. In Canada, the government loatied them about $96,500, taking security from the brethren there. As a tribute to these people, it may be said that within 20 or 30 years! they had honestly paid the debts incurred during this time. In the United States, J. F. Funk, Christian Krdibiel and; David Goerz were especially active in seeing to the wants of these people and assisting them in securing suitable locations. In Canada. Jacob Schantz, of Berlin, Ontario, deserved much credit for the faithful m'anner in which he labored for them. The immigration was very rapid. It is estimated that be- tween 1873 and 1880, about 1,200 families came from Russia and Prussia to America, numbering about 10,000 souls. Of these, about 500 families settled in Kansas, 100 in Nebraska, 100 in Minnesota, 200 in the Dakotas, and 23b in Manitoba.* Industrially, they have been very successful. Settling upon the raw prairies of the West, most of them without money, and in debt for their passage across the ocean, they have paid off their debts, established flourishing communities, live in comfortable homes, and are, as a class, considered well-to-do people, lliey are rapidly becoming Americanized in their customs, some of them unfortunately learning certain American ways that had bet- ter be left unlearned. In religious faith, they seem to have been divided in Russia, and since they are in America these divisions have become even more marked. One conference — the Nebraska-Minnesota, under * Wedel. 134 MENNONITE CHURCH HISTORY. the leadership of Isaac Peters, of Henderson, Nebraska, works with the Mennonites. Most of them now act in bamiony with the General Conference Mennonites. A few of them have united with Jdhn Holdeman's Church. Many of them have united in a con- ference which they call the "Brueder Gemeinda." These prac- tice immersion as their mode of baptism. In 1877 a number of Mennonite families emigrated from Prussia and settled at Beatrice, Nebraska. This congregation now numbers about 200 members, and is in charge of Bishop Ger- hard Pentier. For a number of years they have acted with the General Conference Mennonites. They are noted for their thrift and hospitality. The history of these various settlements is a history of the beginning of the work of the Mennonites in America. In suc- ceeding chapters we shall notice at greater length the work thus bepfun. CHAPTER IX. THE AMISH MENNONITES.* The history of this branch of the church begins with 1693, at v/hich time Jacdb Amnion was separated from liis Brethren. To distinguish his followers from the other Mennonites, they have since then borne the name which heads the chapter. Passing by the European history of these people, we find some of them in the early days of Pennsylvania history, enjoying the liberties secured by the beloved William Penn. Like many other peace-loving people in Europe, they severed their connection with home and friends and country, dared to cross the briny deep, and face the rugged wilderness, ravenous beasts, and wily sav- ages of America, that they might escape the terrible persecutions inflicted upon non-resistant people in Europe. The picturesque mountains of Switzei^land, the beautiful valley o.f the Rhine, and other parts of Europe equally dear to these brethern of the seventeenth century, were left behind and the wilderness beyond the sea was to be their future home. To them it was God first, and country afterwards — a tenet of their faith for which they are still distinguished. It is not known who the first mem'bers in America were, but in 1718 there were enough of them here to address a petition to ?sWilliam Penn, stating their views with reference to attending courts, taking part in elections, and holding office — ^they having * Most of the information found In this chapter -was furnished by J. K. Hartzler, MoVeytown. Pa.; S. D. Guen^erich, Wellman, Iowa, and John Smith, Metaraora, 111. The' two former have sent us carefully pre- pared manuscripts, which if printed in a book to themselves, would make interesting reading. 136 ' MENNONfTE CHURCH HISTORY. consdentions scruples against these things. , First Members Penn was sick at the time, but the council in America. took up the petition and granted their requests. It is stated that in 1709 the London Yearly Meeting- contributed 50 £ to the Mennonites (mostly Ami.sh) who had fk^d from .Switzerland, and were on their way to America. As nearly as can be learned, the first Amish Mennonites who settled in America came from Ffalz (Palatinate), Switzerland, Alsace, and other provinces sometime between 1709 and 1720. In 1749, Bishop Jacob Hertzler,* a pioys ancestor of a now numerous family in America, and minister of some note, came with a company of brethren from France and settled in Berks county, Pennsylvania. As the first settlers landed in Philadelphia, they traveled up the Schuylkill valley, and settled in Berks (then Philadelphia) county. Later on there were settlements made in LaivCF.ster, Union, Mifflin, Somerset, and Lawrence counties. The character of these sturdy pioneers was well suited to their surroundings. Their rugged constitutions fitted them for the hardships of frontier life. '.Pheir non-resistant faith, perfect honesty, and disinclination to meddle with the affairs of others, *The above is a true tracing of the name as written on the original Immigrant List; Ship, Saint Andrew; Master, James Abercrombie. Dale, Septembei,9th, 1749. Bi.'shop Herfzler was born in Switzerland, in th<» year 1703. In early life he moved to the Palatinate in France, where he lived until 1719, when he emigrated to America, arriving in Philadelphia, Septem- ber 9, 1749. From here he went to ]3«rk.s County, Pennsylvania, where he bought a tract of 404 acres of land, and continued his former occu- pation, farming. He was twice married. His first wife died in Europe. His second Tylfe (Catharine Ruegy) was his faithful companion during; his labors in America. By the first wife, he had one son; by the sec-', dnd, two sons and one daughter. In early life he united with the Amish Mennonites, -and was after- ward called to serve the rhurch as minister and bishop. He was strictly, plain in his appearance, rigid as a- disciplinarian, strong in defense ot the faith, and tireless as a worker, both temporally and spiritually. He became a shepherd of the first Amish Mennonite congregation in Amer- ica, and ranks as one of the leading men in the church at that time. He lived the length of two ordinary lives — from 1703 to 1749 in Europe, and from 1749, to 1786 In, America. , • : 138 MENNONITE CHURCH HISTORY. Character and saved them from many difficulties; al- Description of though some of them did not escape the Early Settlers. Indian's torch and tomahawk. Their simple manner of living fitted them for a laijd where poverty was the rule and riches the exception. Their de- votion to the cause of Christ brought them together frequently in worship, and enabled them successfully to bring up their cniidren "in the nurture and admonition of the Lord." They were noted for plainness in dress, simplicity in life, rigid honesty in business, economy, soberness and hospitality. They were hard-working people (mostly farmers) and while none were very rich, none were extremely poor. The church in Pennsylvania has been blessed with many brethren noted for their faithfulness and ability. They are not world-renowned, for they avoid seeking notoriety. Yet in their respective fields of labor, they exerted a Noted Characters in marked influence. Among these we may the Early Church. mention David Beiler, (1786-1871) for years a bishop in the Pequea' Valley, Lan- caster county ; Johannes Zug, ( 1804) the first Amish bishop in the Kishacoquillus Valley, Mifflin county; David Zook,* (1788-1870) publisher of a book of sermons and psalms in meter, a man of strong convictions who had the courage to refuse to fol- low the custom of setting out whiskey to harvest hands : and Shem Zook (1798-1880, youngest son of Johannes Zug) scholar and church historian. Had we the space, we might tell of fhe work of the Yoders, Beachys, Millers, Hostetlers, Kauffmans, Hooleys, Masts, and other influential ministers and members. When the Revolutionary war broke out, the non-resistant people were severely tried. During the war many of the able- bodied Amish brethren of Berks county, were drafted into ser- *Son of Johannes Zug. The spelling of the name was changed from "Zug" to "Zook" In Mifflin County, about the year 1880. AMISH MENNONITES. 139 vice. Refusing to sen^e, they were im- Peace Princlplee Tried prisoned in Readingf. So niai;y of tiiese During Revoiutionary bretliren were thrown into prison that the Times. women were compelled to work m the fields to support their families. Accord- ing to tradition, those who were imprisoned for refusing military ser\dce were sentenced to be shot, and a day set for their execution. A meeting was held in Reading prison to administer the Lord's Supper to the condemned brethren. But tiie execution was never carried into effect. Through the leading of a kind Providence, friends interfered (particularly Henry Hert- zell, pastor in the German Reformed chuich), who appealed to the authorities in behalf of those who fted frcni Europe to escape military service and who could not now he expecLcd to do what their conscience forbade them do in Europe. The appeal was heard, and the peace-loving prisoners were set free. Among those released from prison were John Hertzler, Jacob and Stephen Kauffman, John and Christian Zttg, and Jacob Mast. To show the price of their exemption, we quote a few items from the or- iginal records in Reading, by John Hertzler, Sr. John Hertzler, tax 104 £. 2 S. ; fine 104 ^2. ; Collection i £. 6 S. Stephen Kauffman, tax 224*. 18 S. While the brethren were severely tried during the days of the Revolution, it made them cling the more closely to the im- perishable Rock. New settlements were opened up, and in the midst of encouragements and discouragements, they kept on in their work. The present location and strength of the Pennsyl- vania congregations will be found elsewhere in this volume. For nearly a century the Amish Mennonite settlements in America were confined to the province, and later the state, of ■Pennsylvania, but by the beginning of the nineteenth century the tide of emigration had crossed the western boundary of the state, and a small settle- Settlement In Ohio. ^^^^ ^^g made in Holmes county, Ohio. It was composed of brethren from the Glades and Conemaugh congregations of Somerset county, Penri- sylvania, who left their homes and started for Ohio during the ,i4o MENNONITE CHURCH HISTORY. years 1809 and 18 10. The settlement was broken up during the War of 1812, and the brethren started back to Pennsylvania. But General Harrison appeared upon the scene, defeated the Indians in a number of battles and put an end to Indian depredations. Hear- ing that order had been restored, the brethren returned to their homes. Their first bishop, Moses Beachy, was a minister of great organizing ability, and under his leadership the church prospered. ,Not only were his services required at home, but as the church spread to Wayne and other counties, he made frequent trips to those places. At present there are congregations in Holmes, Wayne, Stark, Fulton, Logan and Champaign counties. In 1830 the first Amish Mennonitcs in New York settled in Lewis county. This congregation prospered for about 15 years. Then several ministers came from Switzerland, calling themselves the "froelichen" (happy ones) and a Settlement in New happy ( ?) set they were. The church was York. torn to pieces several times, and the faith- ful ones reorganized by Elder John Oesch, and several other ministers from Canada. Finally order was restored, new ministers were ordained, and the congregation again, enjoyed peace. In 1904 there /were about 50 families and 150 members. •, , The tide of emigration being checked by the hostilities of the Indians, especially during the War of 1812, we hear of no Amish Mennonite settlements west of Ohio until near the middle of the last century. But as land in the East became more high-priced and harder to get hold of, the cheap lands in the West tempted some of our people to brave , the hardships and dangers of frontier life. One of the parties whose travels deserve especial mention, started from Somerset county, Peiuisylvania, during the summer of 1840. There were in this company, Joseph Miller, who 3,f terward became the first Amish Mennonite Bishop in Indiana ; Daniel Miller, John Smyly, Joseph Schrock, and others. They em- barked in a vessel at Pittsburg, Pennsylvania/ sailed by way of ,the Ohio and Mississippi rivers, and landed at Burlington, Iowa. From here they started on a prospective tour through the eastern ,pe>rtion of the state, and were finally impressed with the rolling AMISH MENNONITES. 141 .prairies lying to the south and west of Iowa City. Having satisfied .themselves as to the prospects for homes in Iowa, they turned their •faces homeward. Returning by way of Elkhart county, Indiana, they became land hungry once more, and decided upon a location near Goshen. In the following spring, Joseph and Daniel Miller and Joseph and Christian BonTrag^er moved with their families, to Indiana, and settled in Clinton township, just east of Goshen. So far as known this was the first settlenjent of Settlement in Amish Mennonites in Indiana. As was Indiana 1841. the custom among the Amish everywhere church services were held regularly from the beginning.* Since that time the church has progressed with varying success, and congregations are now found in Elkhart, La- grange, Marshall, Newton, Jasper, Howard, Miami, , Davies, Brown, Adams and Allen counties. The prospecting tour which led to the settlements in Indiana did not fail to have its effect upon Iowa, as it turned the eyes of many of the brethren in that direction. Before the close of 1840 a small settlement had been effected at West Settlement in Point, in Lee county. In this congrega-: Iowa 1840. tion we find the names of Christian Hon- derich, John Lyman, Jacob Swartzeridru- ber, Christian Raber and others. By 1847, a small congregation had been organized under the ministry of Joseph Goldschmidt.t • "The first Amish Meeting held in Indiana was on Easter Sunday, March 27, 1842, in the house of Joseph Miller. Clinton township, Elk- hart county. The church was organized by Joseph Miller, grandfather of Pre. L. J. Miller, of Cass Co., Mo., assisted by Pre. Isaac Sohmucker, and Deacon Joseph Bontrager. The members were all present — about 14 in number." — J. P. Schmucker. . , S. D. Guengerioh informs us that J<)seph_Bontrager, the first deacon of the congregation, is still living, a faithful old brother, over 80 years of age. t Joseph fjoldschmldt, the pioneer Amish Mennonite minister of Canada and Iowa, was born In Alsace, France, March 19, 1796, and emi- grated to America in 1819. ^ , „ ^ . He united with the church about the year 1812. and was called to the ministry in 1824 — the first Amish Mennonite minister ordained in Canada. From there he moved to Butler County, Ohio, where he was ordained bishop In 1838. In 1S47 he moved to Lee County, Iowa, where he organized the first Amish Mennonite congregation in the state. In 1SE5 he organized congregations in Johnson and Henry counties, moving to the latter place In 1857. , . . He was a tireless worker, influential in chUrch counsels, and trav- eled extensively in his ministerial labors. His self-sacrificing spirit and aggressive work, made him a power that was felt wherever he went. He died April 26, 1S76. : . , 142 MENNONiTE CHURCH HISTORY. and Christian Schwartzendruber. In 1846 another colony was be- gun in Johnson county, under the leadership of Daniel P. Gueng- ericht' Wm. Wertz, Jos. J. Schwartzendruber, and otliers. In 1850 this congregation was reinforced by Jacob Schwartzendruber, the first bishop in the district. The church here has had a con- tinued growth, and is today the most populous Amish Mennonite settlement ih Iowa. The brethren in "Lee county, finding the title to their lands faulty, soon moved to other parts, and in less than 20 years the last member had left. The greater portion, am^ong them the bishop, moved to Henry county, where there is at present a prosperous congregation imder the leadership of Sebastian Gerig. Congregations are now found in Johnson, Iowa, Washing- ton, Henry, Davis, Wright, Calhoun and Pocahontas counties. Meanwhile, a number of settlements had been made in Illi- nois. The first organized congregation in the state was in Wood- ford county, near Metamora. As the settlement was made near Partridge Creek, it was called the Part- First Illinois Congre- ridge congregation; but the name of the gation, Organized 1833. congregation has since been Changed to Metamora. This was in 1833, when Bish. Christian Engel, with seven or eight families, fonned a settlement which has since grown to large proportions. Ero. Engel, together with most of the early settlers, came direct from Europe. Among the early immigrants who were prominently identified with the church were John Nafziger, Andrew Bachman, John Guengerich, Joseph Engel, Andrew Ropp, Christian Ropp, Christian Schlegel, John Buerkey, Jacob Zehr, and others. The church, while it has had its troubles, has been fairly prosperous from the beginning. The Egli schism in Indiana had its effect upon Illinois. Among those who forsook the church to cast their lot with the Egli people," or "Defenseless Mennonites," as they call themselves, were Michael Moseman, the elder in charge of the Timberland congregation, and several other ministers, with quite a following t It was at Daniel P. Guengerloh's house that the first services were held In Johnston county. This was a small log house one, mile northeast of Kalona. There were present' three families, among whom were six members, besides the elders from Lee county, Christian Schwartzen- druber and Josepih Goldachmldt. AMISH MENNONITES. 143 of memibers. Joseph Stucky, of Danvers, headed another schism which we shall notice later on. These defections were more than offset by the immigration from Europe, and the ingathering of young people, and there are now congregations in Woodford, Tazewell, Livingston, Bureau, Moultrie, and Champaign counties. About the middle of tlie last century a small settlement was made in Hickory county, Missouri. The pioneer in this settle- ment was Jos^h Nafziger, but he was soon followed by the Rabers, Klopensteins, Yoders, and others. This congregation is still in existence, The Work in Missouri. ^, , 01 ^.i though never very prosperous. Shortly after the Civil War, the work was begun in Cass county. The first service conducted there was in a private house near East Lynne, by Jacob Kenagy, a man of more than ordinary ability. This congregation has passed through many fiery trials, and is now one of the strongest congregations in the cfhurch. More than half the members in the state belong to this congregation. Other congregations are found in Johnson, Vernon and Boone counties. In Kansas the largest congregations belong to the "Old Order" brethren. They have a prosperous congregation in Reno county, and smaller bodies in McPherson and Harper counties. The congregations in Harvey and Pawnee The Brethren counties have now united with the Kansas- \n Kansas. Nebraska (Mennonite) conference. There are small congregations in Lyons and De- catur counties which hold to the Western District (A. M.) con- ference. Nebraska received a goodly share of the westward emigra- tion. A large percentage of the membership there springs from tlie Illinois congregations. Seward county is the home of one of the strongholds of the church. 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This, the oldest among Mennonite conferences in America, has its origin in the settlement at Germantown in 1683. As most of the Mennonites in Europe lived in cities, towns, and villages, it was but natural that they should desire that kind of life in America. Hence the first settlers did not move upon separate farms, as has been the custom in later Mennonite colonies, but a town — Germantown — marks their first effort at colonization. But conditions in America were different from those in Europe. Here they breathed the air of freedoin, and felt as secure in an isolated home, as they did in a crowded village. Necessity com- pelled most of them to become tillers of the soil, and their old occupations in Europe were exchanged for agricultural pursuits. Two other causes contributed to making the Mennonites of Amer- ica an agricultural people. First, as town property advanced in value many of our fathers disposed of their homes in the city and purchased dheaper homes in the country. Secondly, it was not long before they found that country life was much more congenial to d plain, unassuming, self-denying faith and practice, than city life; and therefore furnished a place where children can be the more easily brought up " in the nurture and admonition of the Lord." At first there were some Mennonites who served in various official capacities, but as the government of the colony became more complex, and the authorities thought it necessary to use courts and iails and stocks, the Mennonites, true to their non-resis- tant faith, for which sake they had been compelled to suffer so much persecution, gradually withdrew from participating in gov- ernmental affairs. CONFERENCES. i6i The Mennonites showed at an early date that the prime object for coming to America was not financial gain. Though without a resident minister, their first public service, in the house of Thomas Kunders, was held within a Early Schools. month or two after they came to America. Five years thereafter they had a minister in William Rittenhuysen, and in 1701 steps were taken to or- ganize a school. Arent Klinken, Paul Wolff, and Peter Schu- macher, Jr., were appointed overseers to collect subscriptions, etc., and Francis Daniel Pastorius was the first teacher. Not many years thereafter, Christopher Dock appeared on the scene, and devoted the energies of his life to the cause. Literature was by no means discouraged. The first paper mill in America, built by William Rittenhuysen in 1688, furnished the paper used by William Bradford, the earliest printer in the middle colonies. It is said that Ritten- Literature. huysen also made an effort to have the Mennonite Confession of Faith translated into English, and printed by Bradford. Requests were also sent to Europe for a supply of Testaments, Catechisms, Confession of Faith, etc., that the church and rising generation might be prop- erly indoctrinated. The greatest work in furnishing literature to our people in America was the translation of the "Martyr's Mirror" from the Dutch into the German language. This is an extensive work writ- ten by Theilman J. Van Bracht of Dort, South Holland, and pub- lished in 1659. It gives a graphic description of the terrible per- secutions and sufferings of Christian martyrs together with their faith and practice, in every century since the advent of Christ, and has made a profound impression wherever aryrs irror a s- ^.^^^^ -pj^g brethren in America appealed lated frcm Dutch to ^^ ^^^ brethren in Europe for aid in trans- *'''"^"' lating this volume, but their appeal was in vain. But the brethren in America were not to be discouraged. Q< ffl' o Ha CONFERENCES. 163 They appointed Heinrich Funck* and Dielman Kolb,t two of the foremost men in the dhurch at that time, as a committee to ar- range and supervise the work. The work was done at Ephrata, Pennsylvania, by a number of "seclusionists" under Conrad Biesel. Of this work J. F. Funk says : "Fifteen brethren were engaged to do the work. One translated and read proofs ; four set the type, and four did the press work. This left six men to work in the paper mill and make the paper. In this way the work was translated, printed and completed in 1749, and left to our Mennonite people as a precious heirloom of the blood-bought faith of our fathers. " J. F. Funk is a descend- ant of Bishop Heinrich Funck, and afterwards performed a similar service in translating this work into the English language. The work has since been republished several times, and is still reckoned among the most valuable books in Mennonite litera- ture. Though Germantown has the distinction of being the oldest Mennonite settlement in America, the congregation at that place was never very large. In 1708, when the first M. H. was built, the records show the membership to have Germantown been 44; while in 1 770, when the present Congregation. house was erected, there seem to have be^i but 25 members. At present the house is in charge of the "New School" Mennonites. • Heinrich Punch moved (either from Holland or the Palatinate) to America in 1619 He settled on Indian Creek, TYanconia Township, Montgomery County, Pennsylvania, where he built a large mill — the first in that locality. He was prominent, both in business and as a Mennonite minister and bishop. A man of good native talent, liberal education, and strong will, ho made his mark wherever he went. He was owner of a number of farms and other property, but used his wealth as a help to the cause. He was called to the ministry at Fran- coni&— the first to serve at this place. He was afterward ordaiued bishop, and is noted in history as Bishop Heinrich Funck." At Salford, Skippaok, the Plain, and other places, his voice was frequently heard. His most noted books are "The Mirror of Baptism," and "Bino Restitu- tion, Oder Bine Erklearung Binloher Hauptpunkte des Gesetzes." Both of these works have passed through several editions. He died in J 760. t Dielman Kolb, an intimate friend and co-laborer with Bishop Heinrich Funck, was a minister of some note at Manheim before he came to America. His brother, Martin Kolb. was a minister at Salford as early as 1707. Dielman came a few years later. He was married to a daughter of Peter Schumacher, one of the pioneer Mennonites in America. His most noted work was his connection with the translation of "Martyr's Mirror." It was through his Influence that Christonher Dock was persuaded to consent to have his work on the methoS of school keeping published. He was active In the ministry, and exerted a wide Influence. He died about 1757. i64 MENNONITE CHURCH HISTORY. Two reasons may be assigned for the fact that this congre- gation went into eclipse. First, some Mennonites moved to the coimtry, while others forsook the faith; secondly, stronger men arose in other congregations. We have already referred to the tide of immigration into the rural district. The settlement was extended to the Skippack in 1702. As early as 1719 Heinrich Funck had commenced his work at Franconia. The church at Salford was also other Congregations organized and was active ift the early part Organized. of the eighteenth century. By the middle of the century, there were organized con- gregations at Skippack, Salford, Towamencin, Franconia, Hill- town, Line Lexington, Deep Run, the Swamp, Hereford and Boy- ertown, while the, congregations at Lansdale, Bartolet, Rockhill, Springfield, Saucon and Upper Milford are known to have been organized before the Revolution. In Chester county there were sev- eral congregations spid to have been organized half a century after the settlement at German town. The growth of the church in eastern Pennsylvania may be attributed largely to two causes: First emigration from Europe attracted by fertile lands and religious freedom; secondly, the fer- vent piety and religious enterprise of many of the church leaders. We have already mentioned the translation of the Martyr's Mirror after the church in Europe had pronounced the undertaking too great. This was one among a number of remarkable enterprises of the early church in America to keep the members and children supplied with proper literature. The writings of Funck, Gaetschall and others are still extant. Letters written in those days impress us with the fervent piety, simple faith, and intense interest and zeal manifested by the brethren at that time. As an example of what was done at times to accomplish their desires, we will mention Rudolph Landis, great-grandfather of Isaac L. Kulp, of Danbora, and first deacon at Deep Run, wlio made five trips to Europe before he had all his brethren and their families in America. Times of great interest produce men of strong personalities. During the first century of the history of the church in America, we find many strong men noted for their zeal and ability. In this CONFERENCES. 165 list we notice the names of Funk, Kolb, Moyer, Kassel, ,Gehman, Landes, Haldeman, Oberhoitzer, Gaetschalk, Clemmer, Bechtel, Latshaw, Wismer, Hunsicker, and others. Records are on hand showing the existence of Mennonite congregations now extinct, and by most people forgotten. What the church might have been, had this same aggressive power and deep fervent piety been in evidence generally throughout the Mennonite Church of America, all through the nineteenth century, is a theme valuable only for the moral it contains. The Revolutionay War tried the faith of American Men- nonites in more ways than one. Many of them were strongly at- tached {» the King of England because of the religious freedom which they enjoyed under his dominion. When the question came up as to whether Pennsylvania should oppose Great Britain, a meeting was called to consider the advisability of sending three delegates to the convention which was to decide the question. There was mudh discussion. Christian Funk, a bishop from Fran- conia, took the position that since Mennonites took no part in war, they had nothing to do with this question. The meeting ad- journed without taking action. Later on another question came up. Shall the Mennonites pay the war Christian Funk taxes imposed by the colony. Again the Schism, 1777. opinion of the brethren was divided. Christian Funk maintained the position that as we are to "render unto Caesar the things that be Cjesars," the tax should be paid without questioning what it was used for. Others maintained that all who paid this special war tax supported the war to that extent, and all non-resistant people should refuse to pay it. We are not able to tell what other questions entered into the contro- versy, nor what the exact charges were upon which Christian Funk was expelled; but about 1777, the schism occurred which made two churches out of one. Those who remained loyal to Christian Funk were usually called "Funkites." Several houses of worship were built by this faction, but the membership was never very large. Numerous efforts were made at reconciliation, but a breach is more easily made than healed. It is said that after the "Funkites" permitted John Herr, founder of the "Herrites," to i66 MENNONITE CHURCH HISTORY. preach among them, the organization rapidly went to pieces.* After this there was no event of special importance in the his- tory of the church in this conference district until the Oberholtzer schism in 1847. The stirring events of former times had given way to an era of comparative peace. The church had become es- tablished, the literature needed by the church had been secured, the question of religious liberty was settled, and gradually the minds of the people were turned to other channels. Among .the men who lived during this period and who left the marks of their personaUty upon the history of the church, we may mention Henry Hunsicker (1752-1836), a bishop in the .Skippack congregation, whose powers as a preacher and a dis- ciplinarian were generally recognized, and whose kindly interest in the welfare of his people did much to extend the walls of Zion. Another minister who deserves more than ordinary notice, was John Geil (1778-1866), of Line Lexington congregation. As an orator, he was most impressive, and attracted wide attention. He was firm in his adherence to the principles of his fathers, and died at a ripe old age, being in the ministry about fifty-five years. In 1847 occurred the Oberholtzer schism. J. H. Oberholtzer, a minister in the Swamp congregation, was the most outspoken among a number of ministers who thought that the church had fallen away from the former aggressive Oberholtzer Schism spirit, and had become tied to forms which 1847. stood in the way of spiritual progress. In his attempts at reform, he showed weakness along two lines : First, in refusing to submit to his brethren, and to comply with the rules and discipline of his conference, he gave evidence of an insubor*dinate spirit, which unfits a man for true leadership. Great leaders are invariably submissive to the powers that be. Secondly, his self-will and lack of patience committed him to a "rule or ruin" policy, which tears down more than it builds up. A history of this schism is given in another chapter. Oberholtzer did not only fail to accomplish Jiis reforms, but did the cause much damage. Some of his co-workers whose in- fluence might in time have committed the church to an aggressive ♦ See Funk Family History. CONFERENCES. 167 policy, cast tlieir lot with him, and the church was deprived of their help. Many of the congregations were divided, and some of them have passed out of existence. For example, the Saucon congregation near Coopersburg. The hand of affliction was laid upon her when the division came. A few years. later, there was a division among Oberboltzer's followers,* and a church built across the road, a few hundred yards away. They took the name "Evangelical Mennonites" and are now a part of the "Mennonite Brethren in Christ." Thus there have been three organizations where there ought, to be but one. One of them is already buried, and none of the others come near approaching the original organ- ization in strength. A number of correspondents from the different congre- gations saw fit to insert this note: "In 1848 occurred the division, and " It is not necessary to relate the rest of the story. The reader is forced to soliloquize thus : "What if Ober- holtzer could have remained submissive to the church ; would have exercised patience in working out the reforms the church needed ; would have been willing to listen to the voice of some of his more experienced brethren, who found some of his views entirely too radical. What if some of his more slow-going brethren would have seen that by taking a more aggressive course the church would gain much that would otherwise be lost. What if the moie conservative wing could have become quickened by the aggressiveness of Oberholtzer,and the radical wing indoctrinated by tiie orthodoxy of the brethren who had thus far directed the course of the church — ihow bright might be the history of the Mennonite Ohurch in Eastern Pennsylvania compared with what it is." As it was, the radical wing, deprived of the conservatism so very much needed in a well-balanced church, drifted into sev- eral forms of worldliness, while the original church lost an ele- ment whidh was -very much needed in advancing the cause of Christ. The church in this conference district, as well as the Ameri- can Mennonite Church in general, has lost much by reason of * The leader of this movement was William Gehman, who withdrew from Oberholtzer and started a new organization. i68 MENNONITE CHURCH HISTORY. failure to adopt new means of work in order to meet changed con- ditions which time invariably brings. Her people kept up with the latest improvements in farming, and in some lines of thought were in advance of the times. Before the government provided for proper facilities for acquiring an education, the Mennonites erected school houses by the side of their churches, and had their children instructed in the common branches. During these times the church had methods of work suited to her environments, and as a rule, prospered. But times changed. By means of innova- tions in both natural and spiritual lines, the customs of the people were very materially changed in many respects, and it became necessary for the church to change her methods of work to meet the changed conditions. This our people were slow to do. While the church was engaged in opposing Sunday schools, her children were being instructed by other denominations in neighboring, school houses. While many of the church leaders were pointing out what they thought to be the evils of higher education, some of her brightest sons were taking courses in colleges and universities. WTiile the church steadily refused to listen to the idea of holding continued meetings for the ingathering of the lost, other churches were making great efforts along this line. As tiie fam.ily devotions becime less frequent and fervent than formerly, and there were no fiery trials to move the brethren to "exhort one another daily," the children became more impressed with worldly and less with religious influences. The result may easily be im- agined. Old members died off, many of their children either united with other churches, or lived and died without a profession of Christianity. In many old Mennonite communities there are now large cemeterie-j by the side of closed meeting houses. There are large communities composed largely of children and grand- children of Mennonites, with scarcely a Mennonite to be found. Whatever may be said of the policy which refuses to tolerate a helpful method of work because it is different from the way the fathers had it, it mus'; not be said that those who hold to such pol- icy are indifferent to the cause. There are many who, would gladly see the cause of Christ prosper, but who would look upon CONFERENCES. 169 a specail series of meetings as wrong, because for their church it is "something new." The last decade or two have seen some changes in the method of work within tlie congregations of the Franconia Conference. Sunday schools are slowly gaining admittance. In several places Bible Readings have been conducted with profit. The Philadel- phia Mission has been recognized, and ministers from this district regularly fill appointments there. While as yet the old conference resolution against holding series of meetings is still in force, there are many within the district who advocate all the helpful means of work resorted to by the church in other fields for the further- ance of the cause. There are two things which this conference allows which none of the other conferences have seen fit to tolerate. The cus- tom of the church is to observe the ordinance of feet-was'hing in connection with tlie communion ; btit there are several congrega- tions in this district which do not observe the ordinance. In a few of the congregations here the sisters wear hats instead of bonnets, as is the rule in the church at large. But the conference has taken action against tlie latter, and a healthy public sentiment and conviction promises to right the fonner. It IS not known when this conference was organized. The records give an account of a conference held in 1727, which is supposed to be the first Mennonite conference ever held in America. From time to time we have glimpses of subsequent meetings of this conference. It meets semi-annually on the first Thursdays in May and October. On the whole, the membership in the district is growing. Many of the larger congregations are yearly adding to their membership, some of the smaller congregations have been revived through the active work of the Sunday school and ministers, while in other places the church is on the decline. The names of those who are entrusted with the care of the congregations in this district, are given in the following outline of congregations. ■ss to § ^ fr« ^ ^ 10 ii g S !S s § s r- ss *! 3 o eS ' a 53 t2 s E« »H iH s S iH I-l EW i 5 Q u o B II I S t4 1 g 1 •3 is 3 Hi g, 1 o •B Is 1 i 'S a s e •§ m U CO lO u= ^ o. 1 g £ rH (-( rH Sn 1 — ^ 1 g § 3 xS, R ©« B w 1^ a d 1 0> ni < Q 1 0) >> h tq a i| O S l«" S5 ■S» *© § ■g ■a |l fq e ,3 1 oC5 P. Ol iJd 5 O 1 o ?Sw 3 d> I ^ & M -S m 5 ^■ 3 5 5 K 3 0) ffi a, Si's 03 u a o a fS * a d w 9 ^ A 3 3 >» o O g IQ *i JS !?; 5 ^ o B CJ £■ o ID 3 3 g' * Tl IQ QJ S£ 0) t-?^. >. S >> f> u J w O |V] rt 5 3 K 3 d J3 s "' Pi ft c c 2S w ^ ^ a .a OOOOOOoOCOOOCOOO QO 00 00 . _ iH iH - iH t- OS .^ ^ .^ 00 00 S e tr V EQ H 3 s at S f/i n -Q kl H 6 3 3 I I I ^ B S IOC'S P, W pjtcpp,. 13 S "-^ Q m ^' £ ^|. a; o :^ o GO a Amos B. Miller Henry P. Heller Henry I. Miller Chris. Bbersole Frank L. Pierce Jacob M. Charles Abram Slshleman D. S. Witmer Abe Newcomer ■a 1 Tobias Brubaker John W. Swaar John L. Landls Sanford B. I^andis Dav'id Buckwalter John B. Landis Levi Bbersole Benj. Lehman Hiram Bnterline John Bbersole John B. Harnish Jacob Thomas -Aaron Harnish Benjamin Hertzler John H. Moseman Daniel Lehman A.- X>. Wenger Jacob Newcomer Abram Witmer o 1 a K a I u If U^ 11 o 3 O Mechanics Grove Mellinger's Stumptown Good's Bossier's Lampeter (Union ) Rissor's . stone P.yerland River Corner Lancaster Millersi-ille Eohr,erstown Mountvllle Masonvllle Habakers s s o O •-I to Q tq O o to "V •—1 o o tq O tq « M in o (J O O « o "< GO O s 1 M John HoUinger Christian G. Weaver Joseph Horning Noah Bowman M. W. Wolt Bph. N. Eby BenJ. Hess David Lehman .3 Benjamin Weaver John M. Sauder Samuel Wltmer I. B. Good Henry G. Good Abraham Gehman Noah B. Bowman Jos. B. Wenger Noah H. Mack Isaiah Wltmer rhris Rissor Jonas Hess John B. Bucher John M Lefever S Benjamin Weaver Former Bishops Henry Martin George Weaver Jonas Martin u o 1 1 ^ ■4-1 ta si 11 s §1 ta f 1 Liohty's Weaverland Church town Goodville Miirtindale - Bowmansville Gehman's Allegheny Groffsdale Metzler's Bohrata Hammer Creek Hess Indian town Shoeneck J^andis Valley a q IJ Cl 03 Hi 6 t4 N » c^ -!-> a S & '3 g i fi xn 111 s fO - ^ n ti l-i o u m . s g m :3 s ^ S B d 0} P OT P3 -; . ri o w g 5 c 2 "3 1 >> B o o w c en 03 >< N to $: Q >o :?; o to «i & K^ iz; ^i §^ c^ fe: o •--1 KS ft: O o t a •ai H o p Ph o O c SI- ^ fi O 5 o ci Hj W Zj 03 C5 D 1-3 M o .a ft 2 ? rt ^ ^ "3 % O n m b ■= fl " fi I I I o d 2 5 c p te £ -S !> cj 13 In P IB t* la a: OQ I t o ^ O - 3 03 01 ^ S * M O C tS C. •« '-' "T" ^- tH CS SL- U M hi C 1^ V 3 s CHAPTER XII. WASHINGTON COUNTY, MARYLAND, AND FRANKLIN COUNTY, PENNSYLVANIA CONiFERENCE.* When this conference was organized is not known, but from the testimony of those best posted in the history of the church in this part of the field, it must have been in existence over seventy years ago. As records were not kept formerly as carefully as they have been in later years, much that might have been valuable and interesting concerning the history of the church has been lost. About 1790 or 1795, a number of Mennonite families emi- giated from Lancaster county and settled near Chambersbui^g, Franklin county. Among them was Daniel Lehman,t the first minister and bishop in the colony. He purchased a farm about one mile north of Chambersburg, and donated the ground upon which the Chambersburg Church was built in 1804 — the first Mennonite meeting house in the county. Meanwhile a settlement had been formed in Washington county,. Maryland. Among the early settlers there was Jacob Good,t a resident near the little Antietam as early as 1765. "Others among the early settlers were Michael Miller, Andrew Reifif, John Barr. Jacob Miller and John Strite, all of whom lo- cated in the district prior to the year 1800. The most prominent * For rauoh of the inforTration nontained In this chapter we are in- debted to D. S. Lesher, Shippensburg, Pennsj'lvania; C. R. Strite, Hag- erstown, Maryland, and Isaac W. Bby, Maug-ansville, Maryland. t Daniel Lehman was born in Lan ■ ^ ^'' land. Miller's Church ^^^^ the first meeting house was erected 1835. in Miller's District. For many years there was a steady stream of immigrants into Franklin county, and the church there enjoyed a steady growth. Bishop Daniel Lehman preached one sermon in the Chambers- burg meeting house after it was erected in 1804, and then passed to his reward. He was succeeded by another minister of the sam.e name. Shortly after this, another colonly was started in the county and 'a log church built about two miles south of -what is known as Upper Strasburg. This was the beginning of the work in the Strasburg District. This was followed by another colony which settled in the vicinity of Marion, and a brick meeting house built about six miles south of Chambcrsburg, known as Brown's Mill Meeting House. Among the earliest ministers who served the church in this county, were Christian Shirk, ordained in 1S13 for the Strasburg District: Peter Lehman, son of Bishop Daniel Lehman, ordained in 1829 for the Chambersburg District; Jacob Hege, ordained in 1832 for the Brown's Mill District, and John Gsell, ordained for Chambersburg and Strasburg in 1837. Bro. Gsell was afterwards ordained to the office of bishop, in which capacity he served until his death in 1872. About the year 1840 several families located near Ship- pensbijrg, Cumberland county, and began holding meetings in a school house. Their first minister was Joseph Bombarger. About 1846 Samuel Cockley moved from I^ancaster county to Hunts- viile, a place about ten miles east of Shippensburg. Both these districts, generally called "Kow" and "Cockley" districts, were un- der the oversight of Joseph Bombarger until his death in 1867. About the year 1862 the Brown's Mill meeting house was torn down and moved to a graveyard about two miles north of Marion, and was afterwards known as Marion meeting house. Another house of worship was built in i860 alx)ut two miles south CONFERENCES. 193 west of Williamson and twelve miles west of Chanibersburg. These two congregations were included in one. district, and chose thdr own ministers and deacons. As already stated, the first bishop in Franklin county was Daniel Lehman. After his death, the congregations in the county were under the oversight of Abraham Roth of Adams county, Pennsylvania, and later looked after by Peter Eshelman, of Wash- ingtoa county, Maryland. iProm the ordination of John Gsell until his death, in 1872, the congregations of the county were under the care of a home bishop. He was followed by John Hunsicker, who after serving some time, became unable to discharge the duties of his office, and the congregation looked to Michael Horst, of Washington county, Maryland; Jacob N. Brubaker, of/ Lan- caster county, Pennsylvania, and Daniel Shank, of Adams county, Pennsylvania, to serve them in the capacity of bishops. Since the ordination of George S. Keener as bishop in Washington county, Maryland. (Oct. 12, 1899), all the congregations in this conference district are under his oversight. We now, return to the church in thib conference district on the Maryland side of the line. It is said that in 1776-77, they were made a subject of consideration by the county committee, because they refused to bear amis, or participate in any military exercises. "Althoug'h excused from actual service, .they were required to furnish transportation and supplies for the county troops, to make contributions in money, and to assist the families of those who were in the army." Thus it will be seen that the brethren here, faithfully reflected the true character of non-resistant people everywhere in two particulars : First. They absolutely refused to have a part in military ser- vice. Second. They stibmitted to any burden the government was pleased to load upon them, so long as they were not called upon to violate any Gospel principle. It was wielding the Gospel sword of non-resistance in a two-edged fashion. 'Ill 1832 the church in Washington coimty was divided into four corrimunion districts, known as Stauffer''s, Miller's, Reiif's 194 MENNONITE CHURCH HISTORY. and Clear Spring. Among the earliest leaders in the church in these districts we may mention the names of Daniel Smith, first minister and bishop in Gear Spring District, who died in 1835 or '36 ; John Stauft'er, first minister and bishop in Stauffer's District, who died in 1876, and Samuel Baechtel, first minister in Miller's District. Michael Horst was ordained to the ministry in 1859, in which capacity he served for forty-one years, being a bishop since 1868. In 1899, George S. Keener was ordained tc succeed him. The church here suffered much during die Civil War. For- tunately for them, the periods of mtense anxiety lasted only during a few raids, so the brethren here fared much better than did their brethren in the .Shenandodi Valley, in' Virginia, who sufl'ered the horrors of war all through that terrible struggle be- tween the North and the South, from 1861 to 1865. In 1862 the Confederate General. K. E. Lee, made his raid into Maryland, but was finally checked and turned back in the battle of Antietam. The next year the church in Franklin county got their taste of war, when Lee once more invaded the North and received his final blow in the bloody battle of Gettysburg. Many harrowing tales of cruelty and heartrending scenes of distress and anguish might be given, but as such scenes are common to all wars, we will draw the veil, thank God that America had but one Civil War, and pray to be delivered from all similar experiences. Since the Civil war, there have been no special events of far- reaching importance, althoug'h during this period the church in this district had undergone a number of important changes. While the church, here has been conservative and slow to adopt new methods of work, conditions changed, and methods had to change to meet the circumstances. Forty years ago most of the prcadi- ing was in German; noAv it is mostly in English. The intro- duction of Sunday schools and evening meetings was at first op- posed by manv of the brethren, but slowly gained in favor, and are now recognized as helpful factors in InnovPtions. church work. Bible readings and con- tinued meetings have been held wirhm the district for a number of years, but the sentiments of many of the CONFERENCES. 195 brethren who have been loth to part from old customs have been respected to an extent that few continued meetings have been held in chitrch buildings. These new methods of work gained favor more readil} than they would have done, had there not been an urgent necessity to do something to awaken a greater interest, especially among mem- bers' children. It was seen that far too many of them, instead of uniting with the church, drifted into worldliness. The same story which could be told concerning so many communities was applicable to most congregations in this district. Old members were dyin^ off and children were drifting ofi. Tliis fact had the effect of stirring many of the wide-awake brethren to greater action. Adam Baer was among the earliest of the ministers who recognized the need of greater efforts, and frequently laised his voice in favor of more aggressive work. Michael Korst, for m.any years the leading bishop in the district, was a man of great earnestness and preached the word with power, but was more conservative in his views concerning methods of work. .Some of the most earnest church workers outside of the ministry, exercised their talents in the way of holding Bible readings, and engaging in personal work where opportunity afforded. For a time there was some disturbance in places, because members did not see alike in all things, but since the\' have learned to umlerstand one another better, the friendship for one another has correspondingly increased. Tije present bishop, George S. Keener, has been earnest in his efforts to awaken a greater interest in Christian work, although careful to work along lines that would meet the support of the whole brotherhood. His co-laborer in the ministry, C. R. Strite, has been an earnest advoqate of work to awaken a greater interest in neglected districts. It was largely through the efforts of these brethren that a sufficient interest has been awakened in the neighborhood of the Shank school house, about two miles south of Greencastle, Pennsylvania, to erect a house of worship in the community. Other ministers and workers aix at work ;n various parts of the district, doing what tlie\- can for the ad\ancement of the 196 MENNONITE CHURCH HISTORY. cause. It would be difficult to describe the cburch in the dis- trict as a whole ; for it would be hard to make a statement with reference to the general condition of the church without finding an exception in some part of the district. In some of the larger congregations the membership is increasing : while in some of the smaller districts the number of members is gradually growing less. That the labors of the brethren in this field may be blessed of the Lord to the end that the church may continue steadfast in t]:e faith, and grow in numbers and spirittial grace, is the wish and prayer of many. Following is an outline of congregations in the district: I ^^ felts' fe;0 ^^ 'O o o S 5 S55 n a E-S a a e o 8W§ 2 cii 3 S J3 2 o n c Q c CO F3 C) 51 S o atm n P S -M J3 0, CO Pi B O O IS 1 B O B • « Wfl M bJ) W 00 t, 02 J3 bo O fioo ■a B. o B e B D n 3 s 3 <3 o .B ma 3w. B si B cd S S3 -eg ■a B ci 65 tlr4 J^fC! bOd} So w bo-s B •a » s OJ'g IK B » a c4 ,B fiS'ia mu B^ cd -i-' cd 10 o)« a'" ed 0} B o calf o c «J ^ M in .t- 3 I 3 s ■o I CHAPTER XIII. THE VIRGINIA CONFERENCE. BY L. J. HEATWOLE. PIONEER LIFE OF VIRGINIA MENNONITES. From the most reliaible accounts now available, it is found that the first' Mennonite families who settled within the present limits of the State of Virginia, came principally frorn Pennsylr vania in the year 1754. Most of these pioneer families came from Lancaster and Franklin counties in that state and located' in what are now Shenandoah and Page counties. The family names of these early settlers were that of Allebaugh, Blosser, Branneman, Fauber, Funk, Graybill, Kauffman, Stauiifer, Schenk, Swartz, Rhodes, and Wenger. At a later period, families of other names joined these two colonies, one of which became established along the North Fork, and the other on the South Fork of the Shenandoah river — the first being not far from what is now the town of Woodstock in Shenandoah county and the second near Luray in Page county. Minlisters bearing the names of StautTer, Graybill and Rhodes are mentioned as being the first to preach the Gospel among them. Their hearers, being principally of German parentage, their ser- mons were delivered in the mother tongue. They held their meetings at regular intervals in private houses. As a people, they were particularly strict and careful in the preservation of their language, religion, family customs and social habits in general. The Indians, who previously resided in the Shenandoah Val- ley, appear to have removed to points west of the Allegheny CONFERENCES. 199 mountains in the spring of 1754, but during the period of the French and Indian war (1755 to 1763) Murder of Minister frequent marauding parties of Indians re- Rhodes and Family. turned to the sections occupied by the Men- nonites for the purpose of plunder and murder, when unfortunately in the latter part of August of the year 1766 the afore mentioned minister Rhodes togetlaer with nearly his whole family, were murdered in cold blood and their home near the bank of the beautiful Shenandoah reduced to ashes. An aged member of one of these Mennonite families, who was yet living in the year 1837, related the harrowing details of this awful tragedy to Samuel Kercheval, the historian of the Shenan- doah Valley, in the following language : "A party of eight Indians and one white man, approached the house and shot Mr. Rhodes dead, while he was, standing in the door-way. His wife and one of the sons were killed in the yard. Another son was at the distance of one hundred fifty yards from the house in a corn-field. Hearing the reports of the guns, he climbed a peach tree to see what it meant, when he was dis- covered by the Indians and instantly killed. A third poor young lad tried to save himself by running to cross the river, but was overtaken and killed in the river." The place where he attempted to cross is still known as the bloody ford. The eldest daughter Elizabeth at first remained within the house, but later caught up her little sixteen or eighteen-months'-old sister and ran into the barn. An Indian followed her and tried to force open the door that she had secured behind her. Not succeeding, he with oaths and threats ordered her to open it, and as she, of course, refused, he ran back to the house to gel fire. While he was gone Elizabeth crept out at an opening at the opposite side of the barn, and with her little sister in her arms, ran through a field of tall hemp, crossed the river, reached a neighbor's house and thus saved her- - self and little sister. The Indians, after setting fire to all the buildings, started off on their trip across the mountains, taking with them two sons and two daughters that remained alive, as captives. The youngest of the sons, being sickly and not able to travel fast enough, they killed him. The two daughters then re- 200 MENNONITE CHURCH HISTORY. fused to g-o any farther, upon which both were killed. After three years of captivity with the Indians, the remaining son made his escape and came back to his friends." During the first fifty years that these Mennonite colonies resided in the state, it appears that no records were kept of titles to their lands, of their families, or of their church. Lord Fairfax, one of the largest landholders in the state, Encroachments of having about this time established his claim Lord Fairfax. to the "Northern Neck," the boundaries of ■which on the south crossed the Shenandoah Valley at or near the line which now divides the county of Shen- andoah from Rockingham — our pioneer Mennonites suddenly found themselves occupying the tinwelcojne and uncertain position of squatters upon an English lord's estate, and at once had to face the issues of choosing bet\veen paying an annual rental for the t:se of the lands they occupied or abandoning them altogether. Many of them chose the latter course — as it required but about a day's journey to the northward for them to get off the Fair- fax possessions. The time came ultimately when the major portion of them located at diflerent points in what are now Rocking- ham and Augusta counties. Aside from these few scraps of information, little more is known to the present generation of the now extinct congregations in Shenandoah and Page counties — than that the older ones all died and their bodies now lie in unnamed graves in the sections in which they first settled, while the generation that succeeded them removed some twenty-five miles- farther up the North Fork of the Shenandoah river and formed prosperous settlements in Rocking'ham county, in the Linville Creek valley and in the sec- tion lying to the westward, then known as "The Brush." This particular section embraces a scope about eight miles broad, ^extending from said creek on the east, to the North Moun- tain on the west, and about ten miles up from the river where it emerges from the mountains at Brock's Gap, to what is now Singers Glen on the south. For many years these two sections were considered the stronghold of Mennonite people in Vir- ginia. By about the year 1780, the principal families among them CONFERENCES. 201 were the Allebaug-hs, Burkholders, Beerys, Brunks, Branners, Brannemans, Drivers, Fultzes, Funics, Franks, Goods, Geils, Hoovers, Kisers, Kauffmans, Mi nnichs, Roadcaps, Ruebushes, Rhodes, Showalters, Swanks, Shanks, Trissels and Wengers. Within the next twenty years, quite a number of the Burkholder, Showalfer, Shank, Kiscr, Fultz, Good, Roadcap, Rhodes and Wenger families became located in the section lying south and west of Harrisonburg, the newly established county seat. These were also joined at about the same time by the Blossers, Hart- mans and Weavers, from Page county, the Swopes and Swartzes, from Shenandoah, and. the Heatwoles, Hildebrands, Hashbargers, Gtaybills, Groves, Frys, Landises, Laymans and Niswanders, who all appear to have come direct from .Pennsylvania to this section during the closing years of the eighteenth century. Later on, a few of the Fauber, Grove, , Hildebrand, Hashbarger, Kendig, Roadcap and Staufifer families removed to points in Augusta, county, while several Kauffman, Fry and Wenger families lo- cated at a point west of the Allegheny mountains near what is now Lewisburg, Greenbrier county. West Virginia. During the first seventy years of pioneer life among the Virginia Mennonites, there appears at no time to have been a special building erected by them for public worship, while it is known that at a date as early as 1780, there were forty-two meet- ing houses in the state of Pennsylvania that were owned and used regularly by the Mennonites there. The Virginia Mennonites at no time neglected the subject of religion, and worship was held regularly in priva;te dwellings in the different localities where they were permanently established. The Sunday services were continued throughout the greater part of the day, except at the time of the noon intermission, when dinner was provided for all present. Being in a heavily timbered section of the state, many of these people naturally became great builders and in the com- modious dwelling houses that were erected by some of the wealth- ier members, there appeared an unusually large amd, spacious room so arranged and furnished as to accommodate quite a body of worshipers. 202 MENNONITE CHURCH HISTORY. With the general increase of population, there came a time, however, when the congregations that were assembled could no longer be accommodated at private family residences. The women and older members occupied all the room, which left the children, the boys and girls and worldly minded people out doors to pass the time as best they could— which was done in a way that gave to the outside gathering at least, the appearance of a Sunday social, where sports and games of various kinds were common, as a means of diversion for the crowd. Besides, if the dinner hour was prolonged, which was generally the case, it was no uncommon thing for the cellar, the springhouse and even the orchard to be drawn on to such an extent that there were not sufficient provisions left to provide dinner for, those who occupied their time at worship. Knowing these conditions, it is easy to account for the almost simultaneous movement among the Virginia Mennonites for erect- ing special buildings for worship and tlie establishment of per- manent congregations among themselves. Our well-meaning brethren of that time, after holding long and tenaciously to the customs of their fathers in connecting these objectionable features with their worship, in time found their eyes rudely opened to read a new interpretation in I Cor. 11:17, .^^^ we are glad to note that the actions that followed their convidtion's along this line were swift and speedy. FIRST FOUR CONGREGATIONS ORGANIZED GERMAN AND ENGLISH LANGUAGE. V The first meeting house being located at Trissels and the second at The Pike, would indicate that at these two points the membership was the most numerous at that time — 1822. Then First as a sort of connecting link between these Meeting Houses two points, the next two, Branneman's and 1822, , Weaver's meeting house, were built on a line at two places, equally distant from each other and the other two, so that on a straight line, running ,for CONFERENCES. 203 twenty miles across Rockingham county, none of the members had more than five miles to church. Provision was also made for the erection of school houses at the same places where the meeting houses were built. The motive for this step seems to have been prompted by the decline in the German language, which was already apparent with the rising generation. So as to counteract the injurious influences of the time and throw a safeguard about their children, the determined step was taken to have them taught in the German language only. To accomplish this end, the most natural and judicious course they could take was to erect a school house in connection with each church building. Though for many years the preaching and singing were ex- clusively German at all of these meeting houses, there came, in about the year 1840, a pressing demand for English preaching. This being met by a counter-pressure fully First English Preacii- as strong, on the other side of the question, ing, 1840. a compromise was reached that admitted the use of both languages in time of wor- ship. Later on English came more and more into use. This slow but sure process, in which the English language superseded the German, was vigorously opposed by many well-meaning members, some venturing even the sad and solemn prediction that when the German language would once be gone, the Mennonite faith would be gone also. The German Bibles and hymn books that yet re- main in the pulpit desks of each of these meeting houses, serve only as sad mementos of the hopeless struggle that was maintained by the generation gone by, in behalf of their native dialect and their mother tongue. With the ordination of David Showalter, in about 1840, came the first exclusively English speaking minister, and with the death of John Weaver and Daniel Shbwalter, in 1877-80, the last German discourses were heard by a Virginia congregation from a Virginia minister. As intimated in the beginning of this sketch, all our people ' trace their lineage back to the congregations previously established in Pennsylvania, and claim direct descent from the original stock 204 MEN N ON IT E CHURCH HISTORY. of Germans, most of whom had come from the Fatherland from . a quarter to a half century before to find a home in that state. The two main reasons for so many of them, later on, to turn their faces toward Virginia, were cheaper lands and a less rigorous climate than that which they found in Pennsylvania. No people of the Amish Mennonite branch were ever known to locate in Virginia during the earlier history of the dhurch, and it has been only within the last decade of the nineteenth century that a few families have located in Princess Anne, Fauquier and Warwick counties. THE FIRST CONFERENCE AND THE FIRST BISHOPS. The records show that the first Mennonite Conference that was held in Virginia, was called together at Weaver's Church, on Friday, April loth, 1835. It was composed of six ministers and one or two deacons — several of the older ministers being absent by reason of the in- firmities of age. The two principal features of the work done by this conference was "that the general wel- Conference Organized fare of the church demanded a practical April 10, 1835. adherence to the old order of things." and "that a contribution from the members of the church should be held annually for the benefit of the poor, and that at the time of the conference is the date in each year for holding this contribution." Previous to the time of holding this conference, the Virginia congregations appear to have been more or less under the direction of the Lancaster County Conference — as the kinsihip, both by church relation and family ties, were yet so strong that min- isters and lay members exchanged visits more frequently than they have done since the Virginia Conference was organized. When the Rockingham and Augusta county congregations were ar- ranged into three separate districts, which appear to have been done as early as 184.0, the conference was held interchangeably in each district — ^first in the Middle district, then in the Lower district, and then in the Upper district — and this order in the CONFERENCES. 20^ districts and the rule for calling each session on Frida)' has been continued ever since. So far as can be ascertained, Henry Shank was the first to be recognized as bishop in the Virginia congregations. There is no date preserved that records the time of his ordination, but his labors in this capacity must have begun Henry Shank, First somewhere between the years 1810 and Bishop in Virginia. 1:815. His residence was in what is now called the Lower district, and hence was not present at the first conference, on account of his age. He died the next year after the first conference was held, in his seventy-eighth year. During the time of a great dissention that broke out among the Virginia Mennonites — from 1825 to 1830, Bishop Henry Shank took sides with the Church Troubles, "offended" or "Letter Party," but it is to 1825-30. his lasting credit, that when a committee of ministers from Pennsylvania came to give the matter a final hearing, and found him in the wrong, he came bfick and also that it was largely through his influence that the "Letter Party" was won back to the church. During the interval in which he had identified himself with tihe seceding element, Henry Rhodes, one of the older ministers in the Lower district, served the church as bishop, but died be- fore thf two bodies became reconciled. Bishop Peter Burkholder* has the record of being the young- est man ever ordained to the ministry in the Virginia church, * Peter Burkholder was born in Pennsylvania, A-ug. 27, 1783. When quite younar his father moved with his family to Rockingham county, Virginia. Here be grew to manhood, and wa.s ordained to the ministry at the earlv age of 22. About the year 1S37 he succeeded Henry Shank in the office of bishop. He was an earnest and able expounder of the faith. As a minister he spoke with such power and pathos that he freciuently melted his congresation to tears. He was a writer of some note. His three leading publications were a CONFESSION OF FAITH, a treatise arranged under "NINE HEFLECTIONS ON THE HOLY SCRIP- TURES," and another treatise on "PREDESTINATION." The latter work contained an "Introduction" that was especially valuable for the his- torical data it contained. He was an authority on church doctrme, and for many years his voice was heard in defense of a pure Go.spel, holy living, and faithful Christian service. .^ ^. -^ , His son, Martin Burkholder, also a Mennonite bishop, was scarcely less distinCTiished than his father. He .was a wise counsellor, an able and fearless advocate of the truth, and earnest in advocating every- thine which he believed to be to the upbuilding of the cause. It seemed good to the In r-l o. 10 eo «a -* o> (N CQ ti S CO c3 s « t- g cS s rH r-! '"' ■^ iH '"' « i! s 0) a g o 2 u g: d .J3 ' ^^ n ■^ . ^ *^3 Jo, 0) .B « 02 o >— ' tst: >6D >• ,!!« a 1 b m ll 33 6 U 3 p^ |s Wg c T M ^ o Hj" i^-3» B m 3 S d m H' > ,^ Wo ti t< u a a^ 0) 0) CO .a i Mm- 3o t- ^ m 0) (- DO t^ s M& o cd tn boha 1 203 1 BQ b ■OQ'n E ' a b cj ci £• * ,!:) ri iZ ill a 4-1 fi 3 CQ S 3 3 IS o ilD o o 3 o o 2 o d ■*-> o 3 >< O u ;^ p n ii Cm Oi 3 £ •gs goo 'to - •°s +J M 1^ CJ ■'" Jd 'Oa ^ 0) -V •SiS "^ If aS 00 ^ ^■3 S 3 ta3 CO a MS •= ~ 'Oi iu.3 Pto CHAPTER XIV. SOUTHWESTERN PENNSYLVANIA CONFERENCE. The organization of this conference was brought about as follows : Upon the death of Bishop Nicholas Johnson, of Fayette county, it was found necessary to ordain another bishop in his place. Accordingly, Bishop Jacob N. Brubacher, of Lancaster county, and Nathaniel .Shupe, of Dauphin county, were called to ordain one in the Masontown congregation. These bishops asked the congregation to "agree to keep house" with the Lan- caster Conference, and to unite with it before the ordination was granted. Brother John N. Durr was ordained by lot, November 26, 1873- The Masontown congregation thought it advisable to attempt an organization of the congregations in western Pennsylvania into a separate conference district. The matter was brought be- fore the Lancaster Conference in October, 1874, by J. N. Durr, but the request was not then granted. The following spring, how- ever, permission was granted to organize a sub-district confer- ence, subject to the Lancaster Conference. Two meetings — one at Stonerville (now Alverton), Westmoreland county, in May, 1875, and the other at the Keim church, Somerset county, Sep- tember, 1875— -were held by a number of the bishops, ministers and deacons of the congregations interested. A meeting for organization was held at the Blaudi church, Somerset county, ' in September, 1S76. There were present Bishops Jacob N. Brubacher and Benjamin Herr of Lancaster county ; Joseph Bixler, of Ohio, and Henry Conference Organ- '^'other, of Nebraska. A conference was ized September, 1876. organized with J. N. Durr moderator and H. H. Blauch secretary of the next m.eet- ing to be held at Masontown, in September, 1877. - 226 MENNONITE CHURCH HISTORY. Other congregations, not under any conference, asked to be admitted into this conference, until now the district includes the congregations in Somerset, Cambria, Blair, Westmoreland, Fay- ette, Bedford, Clearfield and Greene counties, Pennsylvania, and Garrett county, Maryland. The work is carried on in the following districts : Johnstown, Masontown, Scottdale, Casselman Valley, Rockton and Mor- rison's Cove. We shall endeavor briefly to notice the progress of the church in each of these districts. JOHNSTOWN. The first minister in this district was Jacob Blauch, Sr., who was ordained to the office of bishop about 1814, and died Oct. 7, 1849, in his seventy-fifth year. He was a farmer all his life-time, yet found much time to devote to the min- istry. He was a good neighbor, talkative, Jacob Blauch pleasant, well liked by the young people, First Minister in . . 1 • j.-u „..i„:t „ an nnpressive speaker in the pulpit, a District, died 1849. , j. . ,. . „ t, j 1 . good disciplinarian. He preached exclu- sively in German. The first services were held in private dwellings, later in school houses, and afterwards houses of worship were erected. The first of these was built of round timber, and was at first used as a dwelling house, but later used for school and church pur- poses. In 1836-7, the Blauch meeting house was erected. It was built on the farm of Jacob Blauch, the first minister, in the district. In i860 a more commodious house of worship was erected, and the original church building is now used as a private dwelling house, ovN^ned by Joseph D. Eash. As the membership increased in number, a log house was erected in Cambria county in 1S55 for school and church pur- poses. This gave way to another building in 1879 (remodeled in 1904), and is known as the Weaver Church. In the Thomas district, services were held occasionally in the Thomasdale school house, and in Moses Thomas' barn. On ac- count of severe cold and deep snow, the remains of Jonas Thomas were buried in the woods on the Thomas farm. In 1874, a house t CONFERENCES. 227 of worship was erected near this place of burial, and is known as the Thomas Church. The house was remodeled in 1905. In the Stahl- district, services were held in the Miller school house for a time. Prospects for growth were promising, and a house was erected in 1S82. This gave way to a larger building in 1902. These four congregations have a combined membership at present of over five hundred fifty. The work is carried on with great vigor, the membership growing, and meetings held at various mission points. In 1897 a Union Chapel was built in Cambria county and regular services are held at this place. Two years later, the brethren purchased a Lutheran church at Elton. At these two points there is at present a combined membership of over fifty. The first Sunday school held in Conemaugh township, Som- erset county, was conducted in the Union Church, at Foustwell, in 1832, by Peter Miller. The dates marking the beginning of Sunday schools in the Mennonite churches of the district, range from 1880 to 1900. At first the Sunday school was warmly op- posed by many of the brethren; but this opposition has all died away, and the brotherhood is now united in its support. The first Sunday School Conference in the district was held at the Blanch church, September 16 and 17, 1S95. In 1898 a Home Sunday School Conference for the Johnstown District was held in the Stahl Church, and these conferences have since been held annually. MASONTOWN. The first Mennonites in this section, were the Longeneckers, Johnsons, Bixlers, Fretzes, Honsakers, Saylors, and Leckrones. They came here about the year 1790. The early services were held in the homes. Later a log house was built, which was used for both school and church pur- poses. About the year 1840 a frame meeting house was erected which served the congregation until 1871, when the present brick church was built. The first bishop of the congregation was Peter Longenecker. He was succeeded by Joseph Bixler. The third bishop was Nich- »' 228 MENNONITE CHURCH HISTORY. olas Johnson, fathc-r of David Johnson, who is now eighty-nine years of age. He served the congregation as minister for more than sixty years. February 5, 1872, J. N. Durr and Christian Deffenbaugh were ordained preachers. After the death of Bishop Nicholas Johnson, steps were taken to ordain another bishop. The lot fell to J. N. Durr. He was ordained November 26, 1873. He was perhaps the youngest bishop in the Mennonite Church, being only a little past twenty years of age. He has been very active in all these years, spending part of his time in evangelistic work. In 1898 he moved to Blair county, Pennsylvania. In 1899 S. F. Coffman was called to assist in the work. He spent nearly a year in the work there, returning again to Vineland, Ontario, in 1900. The same year Edward Miller moved to Masontown and labored with the congregation until early winter, when he returned to Springs, Pennsylvania. At the present time J. A. Brilhart is in charge of the work. This congregation has lost many members by death and by families moving to other sections. The membership is not so large as formerly. SCOTTDALE. The history of the Mennonites at this place is divided into two periods : First, from the time of the first settlement to 1893, when the church took on a new growth ; second, from 1893 to the present. Among the first settlers were the Staufifers and Sherricks, who came from Lancaster county about the year 1790. The Louckes and Frctzes followed from Bucks county about ten years later, and these were followed by the Tinsmans, Overholts, Stoners, Funks, Reists, Rosenbergers, Strohms, Dillingers, Foxes, Shellen- bergers, Basslers, Stricklers, Ruths, Myerses, Durstines, Lanes, Shupes, Mumaws, Shelleys, Bares, Landeses, and Baechtels. The first meeting house, a log structure, was built near Pennsville in Fayette county, in 1800. A few years later another log house was built in Stonerville m Westmoreland countv. The Stonerville COxVFERENCES. 229 Church was replaced by a brick structure in 1841, and the Penns- vlle Church was rebuilt in 1852. The first minister in the congregation was Abram Stauf- fer, who came from Lancaster county in 1790. He was great grand-father to Aaron Loucks, now bishop in the Scottdale con- gregation. Other ministers ^\''ho served the church in her early years are as follows : Joseph Sherrick, born in Switzerland, 1757 ; died in Scottdale, 1811. David Funk, first bishop in the congregation; born, 1765; died, 1833. Conrad Reist, born, 1787; died, 1841. Christian Sherrick (son of Joseph Sherrick), born, 1789; died, 1845. John D. Overholt, born, 1787 ; ordained minister, 1830 ; bishop, 1833 ; died, 1878. Martin Loucks, born, 1798 ; ordained minister, 1833 ; died, 1869. Two of the ministers, afterwards bishops, who served the congregation, were Henry Yother, who died at Blue Springs, Nebraska, aged 90; and JoAas Blough, now a bishop in the Johnstown district. The congregation prospered for many years, reaching its climax in 1840, when it numbered about 200 members. After this a change took place, and for fifty years the congregation was on the decline. Older members died off, children strayed oft' in other directions. From 1879 to 1892 the congregation was supplied with ministers from neighboring counties and congregations. These ministering brethren did faithful work. But from various causes tihe congregation kept on declining in members so that by 1892, there was only a fragment of the church left. On September 18, 1892, the first step was taken that led to a revival of the work at this place, when Aaron Loucks was or- dained to the ministry. Evangelistic services had been held a number of times, and the work from now on assumed an aggressive attitude; A brick church was erected in Scottdale in 1S93, and in 1895, J. A. Ress- 230 MENNONITE CHURCH HISTORY. ler, formerly of Lancaster county, was ordained to assist in the work of the ministry. Brother Ressler labored here faithfully until 1899, when he sailed as a Missionary to India. In 1901 A. D. Martin, formerly of Franklin county, Pennsylvania, was or- dained to the ministry. The Sunday school was reorganized in 1893, and has since been evergreen. The first Bible Conference ever hdd in the Mennonite Church in America was held at Scott- dale in December, 1896. Since the reorganization of the church in 1893, at which time the congregation numbered sixteen members, there has been a continual growth, until now there is an enrolled membership of fifty. Cr^SSELMAN VALLEY. About the year 1780 a small congregation was establis'hed near Myers' Mill, now Myersdak. John Saylor, formerly of Germany and a member of the Amish Mennonite Church, became the first minister. Later on, two ministers by the name of Forney and Gundv, were ordained. The little congregation continued to increase until the death of the ministers, Saylor and Forney, about twenty years after its organization. In 1808 the remaining minis- ter. Gundy, united with the U. B. Church, and the congregation was sadly scattered. But a few of the members remained faithful, and for forty-five years this little band struggled on without a resident minister, the appointments being filled by ministers from a distance. These faithful ministers rode on horse-back across the mountains, from forty to sixty miles, hunting their way by unfrequented roads and paths throug'h wilds where the presence of the catamount and bear and panther made the way not only lonely, but dangerous. Their labors were not in vain. In 1853 H. H. Blauch was ordained to the ministry, and John Folk was three years later ordained a deacon. These breth- ren saw the church grow from a little band of faithful workers to a Mennonite settlement, numbering over two hundred souls. John Folk died in 1898, and H. H. Blough in 1904. It is a fitting and toudiing tribute to this faithful minister that after he had spent his life in the interest of his congregation, when CONFERENCES. 231 he was overtaken by poverty and old age, the dhurch built him a home where he ended his days in comfort and peace. Other ordinations were as follows ; David Keim, (minister) 1870; (bishop) 1875. Jonas Blanch, (minister) 1862; moved to Westmoreland county 1865. Now a bishop in Cambria county. David Maust, (minister) 1882 ; relieved in 1890. W. C. Livengood, (deacon) 1871 ; relieved in . D. H. Bender, (minister) 1887. Now editor Herald of Truth, Elkhart, Indiana. G. D. Miller, (minister) 1891. Ed. Miller, (minister) 1899. D. W. Maust, (deacon) 1891. Jacob L. Kinsinger, (deacon) 1898. In 1859 the Keim Church was built in West Salisbury. The members moving out of this locality, and dying out, this house was sold to the Lutherans in 1893. In 1878 the Folk meeting house was built at Springs, Som- erset county. For many years the work dragged along without much increase in membership, but during the last fifteen years there has been a great awakening in this vicinity, and. this is now one of the strongest congregations in the conference district. Soon after the ordination of H. H. Blanch, services were held occasionally just across the line in Garrett county, Maryland. This work has grown until now there are two churches built in the county — Casselman's and Oak Grove — where regular services are being held, besides services at several mission points. The work in this field is being pushed with vigor, and the membership is rapidly increasing. ROCKTOiV. The first members in this congregation were Henry Lin- inger and wife, John LaBorde, Sr., and wife, John LaBorde, Jr., and wife ,and Mary and Fannie Brubaker. In about 1839 John Brubaker, a young man about 29 years of age, moved from Snyder to Clearfield county. Three years later he was ordained to the ministry, and about 1850 he was or- 232 MENNONITE CHURCH HISTORY. dained a bishop. Some time previous to his death (1888) lots were cast for a minister to take his place, and the lot fell on H. M. Gelnett. Brother Gelnett lived here until 1893, when he moved to Somerset county, and is now a minister in the Folk congregation. For a number of years, the Rockton congregation was any- thing but flourishing. Being without a shepherd, the flock showed signs of neglect. In 1897 when the evangelist, A. D. Wenger, was making a tour of congregations m western Pennsylvania, the Rockton congregation was among the churches he visited. The work was greatly revived. Among those who accepted the Mennonite faith at this time, was J. A. Brilhart, now a faithful minister at Masontown. From this time on, prospects seemed brighter. In 1891 J. N. Kaufman, formerly of Johnstown, was ordained to the ministry at Rockton. He labored faithfully for the upbuilding of the cause at this place until 1904, when he volun- teered his services for the India mission field. ItORRISON's COVK. This field, formerly known as the Martinsburg district, was one of the first in this conference district to receive Mennonite settlers. Frederick Rhodes, one of the first members to locate in the district, was ordained, first a deacon, then a minister, then (about 1800) a bishop. Henry Kauffman, Andrew Bassler, and — Sterner, were the ministers about i{:4g to 1850, at which time a di- vision occurred, Bassler and Stoner withdrawing from the church and uniting with the River Brethren. Among those who did faithful service in the ministry during the latter part of the last century were three brothers, Jacob, Herman and Abram Snyder. The first two were bishops ; the last is still in the active work of the ministry. About ten or fifteen years ago the brethren in the district fully awakened to their dangers and opportunities. Greater fervor was shown in all the services and increased efforts were put forth for the ingathering of the lost. As the ministers were get- ting old, it was seen that younger men must be called to the work. CONFERENCES. 233 Accordingly, arrangements were made whereby Abram Metzler was brought from Lancaster countj', and ordained to the min- istry in 1897. The year foIloAving J. N. Durr moved to Martins- burg, from Masontown, and a few years later J. H. Hershey mov- ed from Olathe, Kansas, and settled in Roaring Springs. Brother Hershey now lives in Lancaster county. The results of the active work in this district during the past ten years are new church buildings, increase in membership, and active evangelistic work on the part of several of the ministers. The Western Pennsylvania field affords piany striking ex- amples of neglected opportunites. Not only were the -members in general conservative in their methods of work, but conserva- tism was often used as a cloak for indifference and worldliness. In some places there was a laxness in discipline, which tolerated distilleries, saloon patronage, and other forms of worldliness hardly less excusable. By many, the salvation of souls was held secondary to money making, and church work was attended to when other work was not too pressing. The results may be imagined. Old members died away; their children staid in the world. Whole congregations dwindled away, and in other places there were but fragments of congre- gations left. Fpr a time the condition of the church in this field was such that it needed only the passing away of another gener- ation to wind up the record of the church, and leave only enough remaining to tell the story. Was the church dead? No. During the darkest days there were faithful members who had not bowed their knee to the god of this world. Their consistent living and faithful warnings did much to pave the way for a spiritual enlightenment. This awaken- ing brought some of the best young men into the church, and later into the ministry. Faithful ministers from the East and from the West helped to awaken a greater interest among the brotherhood. The evangelistic efforts of J. S. Coffman, and cither evangelists, were a means of bringing abou t an in- gathering of young people. It is said that the first series of 234 MENNONITE CHURCH HISTORY. meetings held in the Mennonite Church of America was conducted in 1872 by J. F. Funk and Daniel Brenneman at Masontown. The work of the conference did much to awaken an interest, and during the last twenty-five years the membership has grown rapidly. Throug-h D. H. Bender, J. N. Durr, L. A. Blauch, G. D. Miller, S. G. Shetler, Aaron Loucks, Abram Metzler, J. A. Bril- hart, A. D. Martin, and a number of their faithful coworkers, the cause has been maintained at home, and faithful evangelistic work has been done beyond the borders of the district. Besides the annual Church Conference, there is an annual Sunday School Conference, held near the time of the Church Con- ference, and a Bible Conference held between Christmas and New Year. It was from this conference district that the first Mennonite missionary to India (J. A. Ressler) was sent. Brother Ressler was at that time a minister in the Scottdale congregation. At the conference held in August, 1904, strong resolutions in favor of aggressive mission work were passed and J. N. Kauflman, of Rockton, volunteered his services. He is now one of the mission- aries at Dhamtari, India. Following is a list of congregations in the district: d a r-l g s S S s r-t S? ?5 s g s . ■5DO q6ooo» ■^in ^^^'^^ cn 1 00 CT> ^ ^ ^m gg^ Si g| 00 00 o ^ m (0 WiH >-tiHi-l '"' iH s '-' iH •-' ^ ^ i ti u to u 4^ cd Q} h m ror3 3 w m o 1 ll oi . fee © O > fi4 &4 CD o \» p 5 o fa ^ gQ o o Q J Q 1^ d o 1-3 s to ■2 ^ f-t XI 0) U tuD 0) § u (D 6 1 ■3 .0) Pi P. : ! gfcn 5 -^ o 3 ^ a. 5dS? m 3 ^ Qd?HS d 1 Q I-- ;?.< £ 4) o o ^ d o o o u ■M 3^f< 1 s H m a> ° S K! ,3 J "^M O <0 g in 1 ^ * 1-j wi . 1 o n si o It 1 4) OS o iiDi:! "3 93 ai O g 1 = a; n CSC o (S 23 »2 "ft Is It d 3 .3 3 2 3 " St m ^ cd 4-> O .2 S 0) O u o s. (U - •2 ■2 o: S3 ■s h e a o 1 s o 6 Id 1 6 o to ^ .s ^ a & fe 1 ^ li 0. 1 § 111 ^' o t4 111 ^'1 5 O 3 O s 1 o C3 0)" 1 23 s ^ 4-» CQ CM a" o d) on 01 oi o ■ i o 1 -M 6 S O O M lz;| t- « ■* 4JH S i g g| m'^ § o a *> .8 l5* o p «1 ^» 8 -t-> P^ ^ t;-^ 1 m . 5) 2 1 £ td ^ 1^^ EQ u U (0 "^^i ^ t- u ^ D9 a S S pMS C) i ^ i i ,^ s ? :§ ^ ^ Ph ^ s IQ f^ S «J -t-> 93 1 U "^ E K s 1 ^ ;^ 1^ a § 1 .g 1 1 ^ Is •5^ 3 r'^ ^; •O ^ ■& a 1 9 ta O ii •« iJ d d d Ql V ^ S S n 5 f^ ^ li Pm o n «« - ?; ^ 1 ° 5 1 iii^ 1 g 1 1 ^ !j cj o d ® c o S S tf « CHAPTER XV. THE CANADA CONFERENCE. The Mennonites in Ontario are found in three distinct set- tlements : one in Waterloo county, one in Lincoln county, and one in York county. The names in these respective localities most commonly known to otir readers are Berlin, Niagara Falls, and Markham. The first permanent Mennonite settlement in Canada, was in Lincoln county. It is said that as early as 1786, John Dillman, Jacob and Stoesfsel Kulp, Franklin Albrecht, and Frederick Hahn left their homes in Bucks county, Pennsylvania, in search of homes beyond the lakes. These were followed by others from time to time, and before many years the settlement had spread to adjoining counties. Among the family names are found Moyers, Hunsbergers, Kratzes, Althouses, Hochs, Grubbs, Wismers, Rit- tenhouses, Fretzes, Hausers, and others. One of the first cares of the colony was to look after spiritual interests. As yet there was no minister among them, and steps v/ere taken to have this need supplied. Val- entine Kratz was the man upon whom the Valentine Kratz, the responsible dutv fell, and he was ordained First IVIennonite Min- .^ ^^^^ ^^^ ^^^^ following, Jacob Mover ister in Canada, 1801. ^^^^ ^^jj^^ ^^ ^^^ ministry, and advanced to the bishop's oflice in 1807. He was the first Mennonite bishop to be ordained in Canada. On the New York side, it is said, that Johannes Roth came from Lancaster county, Pennsylvania, and settled in Erie county, near Williarasville, prior to the Revolutionary War. In 1824 a col- 238 MENNONITE CHURCH HISTORY. / ony of Mennonites came from Lancaster Mennonites in Erie county, among them the Leibs, Lehms, County, New York. Lehmans, Scherers, Martins, and others. The first minister in the colony was Jacob Lapp, who came in 182R. The first deacon was John Martin. A few years after this, Jacob Krehbiel, a Mennonite minister from Meyerhof, Germany, joined the colony, and for a number of years the colony prospered, both by immigration and by conversions at home. Another small colony nearer the Niagara Falls was looked after by the ministers from Clarence Center^ For many years the church in Erie county held a position of some prominence and in- fluence in the church at large. But many of the members moved to other localities, and there was not always the earnestness and unity manifested that there should have been. At present, the church is divided. A few members, who still adhere to the Canada conference, are looked after by the ministers from Lincoln county, A few small congregations are under charge of Jacob Krehbeil, son of the first minister of that name, and adhere to the General Conference' Mennonites. The first Mennonite settlers in Waterloo county were Samuel Betzner and Joseph Scherch, who left Franklin county, Penn- sylvania, in 1799, and settled near Preston, Ontario, in the spring of 1800. Two years later Joseph Bechtel came from Montgomery county, Pennsylvania, and settled in the same vicinity, just east of the Grand River. He was the first minister in Waterloo county.* The colony was strengthened rapidly by the arrival of other settlers from eastern Penn- sylvania. Among them were the Ebys, Schneiders, Erbs, Baumans, Webers, Brubachers, Schantzes, and other familiar names who have ever since been connected Early Days in with the history of the church in Canada. Waterloo County. As early as 1802, a school was opened in the vicinity of Samuel Betzner's, and the children given the advantage of a limited education. • Aonording to Dr. Eby, in hl.s article on the Mennonites of Canada (1171), Joseph Bochtel was ordained to the ministry after he came to Canada, but Samuel S. Bowman, a srandson of Joseph Bechtol, writes that he was ordained in Montgomery Co., Pa., before he moved to Canada. CONFERENCES. 239 In 1803 the first settlers in Waterloo county accidentally dis- covered that the land which they had purchased, was heavily mortgaged. Richard Beasley, the man from whom they had bought their land, at first refused to give satisfaction ; but finding that this course would put an end to his selling land, finally agreed to sell enough land to pay for the mortgage. Samuel Bricker and Joseph Scherch were authorized to go to Pennsylvania to raise the required amount. They were about to give up in despair and return home, when John Eby, a brother of Benjamin Eby, came to their assistance. He reasoned with his brethren in this wise: This is not an investment for speculation, but an act of brotherly kindness to our bretihren in Canada, who are in distress. Other brethren became interested and the money was raised. A tract of sixty thousand acres was purchased in Waterloo county, and Beasley gave them a clear title to their land. The greater portion of the township was now in possession of brethren in Lan- caster county, Pennsylvania, and this fact had the effect of stimul- ating emigration to Canada. Soon after another association was formed in Pennsylvania, and another tract of forty-five thousand acres purchased in Woolwich township. The immigration into Waterloo county was now rapid. In less than ten years from the time the first Mennonites settled in the county, the foundations for a flourishing colony were securely laid. In 1803 began the settlement at Markham, York county. This was during the time in which the brethren in Waterloo county had their trouble in securing a clear title to their land, and it is thought by some that this was the reason why these set- tlers went to a place where they knew they The Settlement would have no trouble in this line. The at Markham. first minister among them was Henry Wideman. A' few years after his ordination he was killed by a falling tree, and his son, Adam, succeeded him in the ministry. The colony prospered fairly well, and spread over several townships. tfo.. 240 MENNONITE CHURCH HISTORY. In 1806 Benjamin Eby,* the most noted among the early Mennonite Bishops in Canada, settled with the colony in Waterloo county. Building a house on his farm, upon which a portion of Berlin now stands, he went back to Lancaster county, Pennsyl- vania. He was married to Mary Brubaker, February 25, 1807, and in the following June returned to Can- Bishop Benjamin Eby. ada with his wife and a dozen or more other persons. Two years later he was called to the ministry, and from the beginning of his ministerial labors he exerted a marked influence over the church in Canada. After he was ordained a bishop, the field was divided, he taking the oversight of the congregations west of the Grand River, while his colaborer, Joseph Bechtel, took charge of the congregations east of this river. In 1S13 the first Mennonite church in Canada was built on the farm of Benjam.in Eby. It was a rude structure, built of logs, was used both for church service and school iMennonite Church in purpo.ses. It was replaced in 1834 by a Berlin, 1813, 1834, 1902. more commodious structure, and this again replaced in 1902 by a building 42x70, at a cost of three thousand, seven hundred ten dollars. The War of i8;2 was especially severe on the brethren in Canada. Finding them unalterably opposed to do military ser- vice, the_government ceased to insist on them bearing arms, but required them to serve in camps, hospitals, War of 1812. etc. As team.sters, they were required to furnish their own horses, and when the war closed not many of their horses returned. The crop failure of • Benjamin Eby was born in Lancaster county, Pennsylvania, May, 2, 1785. Received a fair common school education. United with the MeUr nonlte Church in 1S04, and ordained to the ministry 1809. Three years later he was ordained a bishop. He was a man of unblemished character, firm but mild in his dis- cipline, positive in his convictions, tireless as a worker, both tempor- ally and spiritually, hospitable to neighbors and strangers, and a min- ister of more than ordinary ability. From the time he was called to the ministry, he devoted the energcles of his life to his calling. The first Mennonite meeting house in Canada was built on his farm in 1813. Here he taught school during the winter months for many years. For years he was the owner of a printing press which he used in the In- terest of the cause. His most noted writings are a shorter catechism, an* a history of the Mennonites. He was a great grandson of Theodoriis Eby who came to America In 1715, and the youngest brother of Bishop Peter Eby, of Lancaster county. He died June 28, 1S53. 242 MENNONITE CHURCH HISTORY. iSl6, added to their suiferings. But for the timely assistance of their brethren in Pennsylvania, the Canada brethren might have fared worse than they did. After a few years, however, the brethren had apparently outgrown the effects of the terrible war. Their numbers were swelled by emigrants from Pennsylvania and Germany, and the colony again assumed the air of prosperity. It is pleasing to note that while their governments were grappling with each other in cruel and bloody warfare, the brethren in Can- ada and in the States, who recognized the bond of Christian fel- lowship as more binding than the claims of patriotism, remained on the friendliest terms. The time when the church in Canada first began to hold con- ferences is given bj' those best posted on her history as about 1820. Conferences are held annually, rotating among the three districts, and held at the following places: Conferences. Christian Eby Churcli in Berlin, Meyer Church in Lincoln county, and Wideman's Church, in York count}'. This v/as one of the first conferences to recognize the Mennonite General Conference. About the middle of the last century a division took place in the church in Lincoln county, which afterwards spread to the settlements in Waterloo and York counties. A number of the brethren felt the need of more aggressive work, and in their labors adopted methods which the church could not approve. The most noted among the leaders of the aggressive faction was Daniel Hoch, who afterwards became one of the leading men in the or- ganization of the "General Conference of Mennonites of North America," which we shall notice in a succeeding chapter. The offending brethren were formally expelled by Bishop Benjamin Eby. (Whether they had previously withdrawn or whether this expulsion marks the beginning of the actual division, is not known to the writer.) With all their aggression, their strength con- tinued to dwindle away until the few that were left when the "New Mennonites" started in 1874 or '75, united with that organi- zation. The schism just named had a more marked effect. Their charges against the church were the same as those brought by their CONFERENCES. 243 forerunners about a quarter of a century earlier — not enough spiritual life. About the year 1875 th^y "New Mennonites." organized their first conference in Canada, uniting witli the "Reformed Mennonites" of Indiana.* Their leaders were Solomon Eby, Menno Bowman, and Noah Detweiler. With great veheixience did they press their claims, and for some years produced quite a commotion. This church is still active, and has a publishing house at Berlin. These schisms had a two-fold effect. First, the church was divided and tlie cause greatly hindered in many places. The forces which ought to have labored side by side were turned (at least in part) against each other. The church had lost her aggressive element, and this element, left to itself, lacked the conser\'^atism which is needed in a well balanced church. It is very seldom that anything is gained by leaving the church, because things do not seem to go fast enough, but usually the reverse is true. Secondly, the brotherhood, realizing the dangers confronting them, were aroused to greater efforts. That there were too many in the church who opposed earnest and continued endeavor for the salvation of the lost, is now generally admitted. That those who left the church acted unwisely in the way they went about to bring about a greater activity, is equally clear. But the brethren, profiting by past experiences and seeing more and more the need of more aggressive work, proceeded in their task without question- ing church loyalty or compromising Gospel principles. While one wing of the church left it, because it went too slow, another left it because it moved too fast. About the year 1886 a number of brethren living in Woolwich township, withdrew from the church and united with the Wis- Martin or Woolwich ler Mennonites of Indiana. The reasons Schism. they gave for their withdrawal was that the church sanctioned Sunday schools, evening meetings, English preaching, falling top buggies, and a number of other things which were formerly not to be found in the Mennonite Church in Canada. From the time of Jacob Wisler's • See chapter on Mennonite Brethren in Christ. 244 MENNONITE CHURCH HISTORY. withdrawal from the chnrch, about 1871 or '72, they sympathised with him and the things for which he stood. Seeing the church becoming more and more committed to aggressive means of work, their patience finally became exhausted, and they organized a church to themselves. It was this element which was most active in opposing the New Mennonites when they first started out. Had their conservatism been quickened with the aggression of the New Mennonites, and the great zeal of the New Mennonites beer- tempered by the conservatism of the Woolwich people, both would have been useful factors in the development and growth of the church. A spiritual awakening in the church in Canada began about the year 1890. Sunday schools, evening meetings, English preaching and other helps had been adopted as regular features of church work ; but even these were not sufficient to stay the tide of world- liness and indifference which was overtaking the church. Old members were dying off, and members' children were turned aside into worldly paths. Money-making, pride, popularity, con- tention, formalism, schisms and a number of other things con- tributed toward bringing about a condition of affairs which meant decay in many congregations, some of which have since died a natural death. But the brethren were not all asleep. There never has been a time in the history of the church in Canada when it has not had a number of faithful soldiers of the cross, whose self- sacrificing efforts did much to keep the spiritual fires burning. As the need for more aggressive work became more apparent, more of the brethren aroused to a full sense of their duty, and there were signs of a spiritual awakening. In iBqo the first Mennonite Sunday School Conference ever held in America was held in Canada. It was a means of awaken- ing a greater interest in spiritual work. It has since been one of the regular features of church work in Sunday School Con- ,.. , t 1 Canada, in the same year a meetmg was ference, 1890. . held in Berlin at which time the question was discussed as to what may be done to promote the cause of Christ and the progress of the church. It is said that Bishop Daniel Wismer, who had lived in Kansas for a number of years, CONFERENCES. 245 told of the evangelistic work which J. S. Coffman and others had done in the West, and wondered if a similar service would produce similar results in Canada. The suggestion was acted up- on at once. Letters were sent to J. S. Coffman, who consented to lend his assistance. During the winter of 1890-gi, he labored faithfully among the congregations in Canada. The plain, non-resistant doctrine of the Mennonite Church were held forth in a way which impressed all classes of people. Immense crowds A Spiritual Awaken- flocked to hear the life-giving Word. The ing, 1890. church was greatly encouraged. Members were revived, members' children who had strayed away were brought back to their first love, and the outside world looked with greater reverence upon the doctrines of the church. There were over one hundred conversions, and the church started on an era of prosperity. The work thus started has since been carried forward, and continued meetings have been held from time to time. Besides the faithful laborers at home, evangelists from other fields have been called to their assistance. During the past year (1904-05) another wave has swept throug^h the churches in Waterloo county. Among those who were called to assist in Bible Conference at Ber- lin, during the holidays of that year, was A. D. Wenger, a min- ister and evangelist from Millersville, Pennsylvania. Finding the field ripe for evangelistic work, he remained for several months, with the result that there were over two hundred public confess- ions, and the work is not yet completed. Besides the congregations in Ontario, Uiis conference has the oversight of the remains of the former congregations in Erie >: county. New York, and a few settled members and congregations in Michigan. Among those of her ministers who are active in evangelistic work at home and abroad, are Noah Stauffer, E. S. Hallman, Moses Bowman, S. F. Coffman, and cithers. In the Markham District, Samuel Wideman is the present bishop in diarge, S. F. Coffman, in the Lincoln County DistricJt, while this part of the work in Waterloo county is divided between Elias Weber, Amos L. Cressman, Daniel Wismer, and Jonas Snyder. 246 MENNONITE CHURCH HISTORY. A certain writer from Ontario, who has spent many years of faithful service as a minister in the church' in that district, looks with sadness on the tendency of drifting into worldly fashionsj but expresses satisfaction in that whiskey-drinking is now almost unknown among the brotherhpod there, and tobacco is fast going the same way. Following is a list of congregations, as compiled by S. S. Bow- man, of Berlin, Ontario. >*/^H« o v iziS cod mo 0DO» t» ifl «•* sg| sg gs s gg ffife s8 sss sa sg sss S 1^ I ^ CD u in H o O s ■9° rs o o C5 « si m c o K g d e o ra c ■"a to" Cli S PP a ^ .gets J Wcs OS ■o s IQ 6 > P Hi a On m . c K £^ • o s o cii Pi es S " c to ti 0) o dtij _^ gS oj-a ' Ad doori: o fi u o a o o o ■d 5 d Q 11 dW o f^ fii.2 d d d ti 3 n t^P d* S^ ■«-> h OS >(9 11 in li a ^ d- o * n PI P i5^ d. lJ * hd Od S M I d d II d I I d I d d g u a e u d o o 5 O o o ' M is o ^ H h N .3 c i • ti o ,d {3 o ^ ra W m O tfl ►:! o g ^ ■* ■# m 00 ■* iH tH C3 do lO w U3 *H 00 TfflO em OD 0000 00 00 ffiw rHr-l I-ir-l iH iHrH iH^ MiH b« * 1 C! g >> V w iH h f^ h +3 t i s 01 P5 > K 1 5 o W ■St. d d d o 1^ .So Xio A P O CQ 03 z; 3 .0 > 53 fi '3 o o ^ 1 9 3 B d in * ,d w n © m F3 1 1 § d S 6 d ■a CO iH 00 rH '3 <« be >. ■a ■I-) m I s IS *^ cj o 2+j-t-i 11 -if 1 c ri-R > ■ < H^l^ ^►iK "^p < Tj i-,ha ^ s t^ ♦^ n fe n s >> . i-l +» ® .« h 1 ■d Sfe I.4 5w§s d S i^ 2 s 1 1 "3 BJO) oS c u 1 © l-H " oe J 1 ^ bn "C ■a •a t4 Th u fl 1 I B d 1 0} s 5 Ji! a ,a *i 2I ^1 11 d 3 " d ^ ^ 1 h (4 5 h ^ 1 d 9 1 s S ■3 g E 1 g • 1 a' a ^ S s 5 jQ fd IT* e a +1 U o R ® N h 3 ^ t4 n E3 1 < < 6 1 0) S^ "a 00 00 :^ til i O o s 0:; VD ^^ c I p. a A fcft ah •axi el t4 0) W £- III m K 00 to |l V o o U l>Sot- So I"' c o o C 13 I a o - la 3 o M a o OS c o c 5 ■g CHAPTER XVI. EASTERN AMISH NIENNONITE CONFERENCE. The congregations holding to this conference are located in Ohio and Pennsylvania, with scattered members and congre- gations elsewhere. After the Amish Mennonite General Conference was aban- doned in 1878, conferences were held occasionally with congre- gations favorable to conference work, but there was no regularity as to time and organization. As time advanced, the sentiment in favor of regularly organized conferences became more pro- nounced. In 1888 five congregations in Organized May 25 Indiana were represented in a conference and 26, 1893. which has since been held annually. This was followed by the bretjiren in Ohio, who held their first annual conference in 1893, and have since con- tinued the organization. In 1897 the Pennsylvania congregations acting in harmony with this wing of the church, connected Ohio-Pennsylvania themselves with this conference, and the Conference, iviay 27 ^^^^ changed to "Ohio-Pennsylvania Con- 28 1897 ' ■ ference." The conference continued to be known by that name until 1904. As the sentiment in favor of united work became strongerj the work of the conference advanced. "In iinity there is strength," is a truth which finally impressed itself upon many who at first looked upon the conference wiVh great disfavor. Even in Penn- sylvania, where the opposition to conferences had been the most pronounced, the church is almost solidly in favor of conferences, except among the "Old Order" brethren. As conditions were CONFERENCES. 251 changing and the field widening, it was seen that changes were necessary. Accordingly, a constitution was adopted for the_ government of the con- Eastern Ai«ish Men- ^^^^^^^ ^j^j^j^ ^^^ henceforth to include nonite Conference, ,, . . , t ,■ May 25 and 26, 1904. ^^' ™^ congregations east of Indiana, and in harmony with the rules and regulations of the conference. Its name was changed to "Eastern Amish Mennonite Conference." We have already given a brief history of the Amish Men- ncnites in a preceding chapter. During the latter half of the last century, a great change took place within the church. During this time we notice a drift within the; brotherhood in opposite directions. The tendency to liberalism and worldliness on the part of some, had the effect of causing many of the church leaders to tighten on the reins of church government, and more rigidly en- force the forms of the church. Long before there was any division in the visible church, there was a division of sentiment as to what extent the customs of the fathers should be considered in the dis- cipline of the church. Had the solution of this question been left to those who were spiritually minded, consecrated to the will of God, and devoted to the spiritual progress of the church, the whole church might today be united upon a Gospel basis, waging an aggressive warfare against sin. But that kind of people usually have the least to say when quarrels come around, except when they are compelled to rise in defense of the cause of Christ. In vain did the lovers of peace work for the unity of the faith and spirit^among the brotherhood. It was to accomplish this that the General Conference was called into existence in 1862. It was largely because of a failure to see these results that the confer- ence was abandoned. Whether the various fragments of the church will ever be collected into one body remains for the future historian to record. Space will not. permit us to give an extended list of those whose voices were heard in behalf of earnest endeavor in the Chris- tian service, but a brief reference to a few of the leaders among the brethern may not be out of place here. Among Uiem may be mentioned the following : 252 MENNONITE CHURCH HISTORY. Jonathan Yoder, of McLean county, Illinois, moderator of the first General Conference, in 1862. Shem Zook, of Mifiiin county, Pennsylvania, secretary of this conference, scholar, historian, publisher of the third American edition of Martyr's Mirror, and a zealous worker for the exten- sion of the faith. *John K. Yoder, of Wayne county, Ohio, who for many years has exerted a commanding influence in the church. As a defender of the faith, organizer and counsellor in conferences and church work in general, he has long been regarded as one of the foremost leaders of the church. John P. Kmg, of Logan county, Ohio, widely known as a minister of great power, and a bishop whose services were in great demand. Solomon K. Byler, of Miiiflin county, Pennsylvania, minister and bishop, in his day one of the most prominent leaders of the church in Pennsylvania. Many others might be named, who, had they chosen to use their talents for worldly renown, might have made their mark in that direction ; but choosing to be humble followers of Jesus Christ, they will wear their glittering crowns after all of earthly glory shall have faded away. Nearly all the congregations in this district are now open to, and invite evangelistic work. J. S. Gerig, of Smithville, Ohio, has been actively engaged in this line of work, while the services of brethren, not immediately connected with this conference, are fre- quently called for. Among those who, at the present time (1905), arc active in giving counsel and direction to the work of the church, are Benjamin Gerig, of Wayne county, Ohio ; Moses and Fred Mast of Holmes county, Ohio ; John E. Kauffman, of Mifflin county, Pennsylvania, and David Plank, of Logan county, Ohio, and John Zook, of Lawrence county, Pennsylvania. 01 A/"*^" ^- "'^o^ei' -was born in Mifflin county, Pennsylvania, January 21, 1824: united with the Amish Mennonit Church at the age of about 18; married to Lydia Cook in 1845: ordained to the ministry in 1850; moved to vVayne county, Ohio, in 1855, and four years later was or- dained a bishop. He has lived to see many events in his church, and has had much to do in shaping her history. For half a century his ser- vices have been in demand for conference work, organizing' new congre- gations, settling church difficulties, etc. In his active labors he was an Impressive speaker and a good disciplinarian. He is still living (1906) though his health no longer admits of active services. CONFERENCES. 253 Bible Conferences are 'held in various parts of the district from Western Ohio to Mifflin county, Pennsylvania. Conjointly with the Ohio Conference, a Sunday School Conference is held an- nually in Ohio. These conferences have also united in supporting a mission at Canton, Ohio, where J. A. Leichty is now in charge as superintendent. Following Is a list of congregations in the district : 'o S o o o s in a> CO o S (M ^1 to CQ CO O) m o> \o iH .H rH rH lO a . CI (M 00 OS 1-4 m t- (M "■a o8 o8 « OT £ S5 £ g iH .W ■^ rH rH H '-' 1 e! Q OH ma ^5 o o N A fi X o o IS] a o aw ■a o Q ■a • ■0 hc8 © h ■oc OO '3 rf S o o o o > On Qh5 H hi rnH fl Ofc i ^ m ^ w 3 ^ © 0) S'O ^ 4 oh H to 1 cNm„ N-S K uX ■oao ■SoS .pqj •^.fig t, (U 'OS'S o„"^ ©■a . © ffl-M u#; -So "O o p.-(-> s M fa o o S.S« 1^5 o Hjm . cu mnog i-j nn • 00» Hi « » CO M • piK ..hJh OB °° ^ u ^ C h CO fi «^2 .a Si!'-' i CO ■d b^ fi 1 u 0) 4-' M e c fi fi S 0) o c 0) s V o •^ h Hi e S s 5 |2 ^ 5 1 ^ CQ "3 « J5-- fe l-( si; ■d od -O Hi •r > ,a o u 3 J3 II 3 1 «3 ■ ' Q 0! '^ c ^1 P- ■ O 1 o ■d it £5 s 3 n o sfe a r-l o a> dpH O 01 ■< O o 2 O"-.,,,:- ^^ p go U3 to 13 iH ^ S s . t^ o» (N I— lO 00 ^w g « g So q8 S dq" ■^ rH •-' '-' ^ rH in O o 3 Fh p 4-> g 3 m ^1 ' 5« u 5 a? c Q tsjK dad P!B a 1-1 CQ i CJ « c ^ a fl bo 0) p p o '3 o fi S fl EO (1) a p. 1 B o 4^ S bo a bo k! J3 o c J3 cC CQ p:^ w 3 a U pq g J3 .^ . +j to 1 cO 1 4.U -1 a 1? S 9 s s a ffi si (4 csSJ 5"' U 1 H -5 ^il S^ ^ Cb CHAPTER X.V1I. THE OHIO CONFERENCE. Including also the Early History of the Aniish Mennonite Settle- ments in the State. BY M. S. STEINER. In the census bulletin of 1890 (the last statistics of the churches taken by the goA'ernment) the people treated in this paper are called "Mennonites" and are said to be "the parent body.'' In the same bulletin, the Amish Mennonites are referred to as "constituting the second largest body of Mennonites." These bodies have practically united their forces in Ohio, and hold all their church institutions in conmion.'^ Since the days of bitter persecution, Mennonites have taken to colonization as a means of propagating their faith, as their peculiarities in faith and practice could best be presented by^ that method. So long as the church was active in colonizing her people, there was little talk of divis- ion, but when she ceased her aggressive measures along this line, and adopted no new methods by which she could advance, she fell into the habit of discussing non-essentials and breeding divis- ions. After that she turned her attention to advancement by legiti- mate means, suc^h as' evangelization, missions, etc. The history of Mennonite Church in Ohio, may properly be classed utider three divisions, viz: the period of colonization (1801-55), the transitory period (1855-85) and the period of advancement (1885 ). As early as i>?oi the Mennonites of Fayette county, Penn- sylvania, and Rockingham county, Virginia, began to consider the advisability of locating a colony in "the West," where lands • In conference relations they stUl maintain separate organizations but assist each other in conference worlt. CONFERENCES. 257 were cheap. Two years later, a number of families — among them the Steiners, Bren- ZZ\rr-T?^ n^^' "ematis, Gwds, Beerys, Lechrones, and tlemnt, Fairfield Coun- ,_ , , -r^ .\. , , \^, . ty, 1803. Lulps — moved to Fairfield county, Ohio, and located near Bremen. The colony faced the hardships of frontier life bravely. They were active in clearing the forests and tilling the soil, but not so active as to neglect their spiritual necessities. In 1809 the church took counsel and by lot chose Henry Stemen to the min- istry. He had the usual double task of Mennonite ministers — that of providing for his family the necessities of life, and provi- ding for his congregation the necessities of the Gospel. He was equal to the task. "In those days people were more accustomed to the howl of the wolf and the yell of the Indian than to the cheery sounds of the Gospel, but he took up the work with a will and at once began to preach the Gospel with power."* He never traveled by buggy or by railroad, but upon his trusty saddle-horse, (usually forty miles a day) he rode through the wilderness, the mud and the storm, and often knelt in his saddle while his horse would swim a stream. On one occasion, he rode with General Harrison. When they crossed the Scioto, near the present site of Columbus, the General remarked that he believed the slavery question would some time result in war between North and South. Father Stemen was of the same opinion. In later years he related the incident to his grand-children and looked upon it as a prophec)'. In 1820 he was ordained a bishop, and in this capacity, it was said of him that "nothing ever discouraged this valiant soldier of the cross, and he never knew any fear in the discharge of his Master's duties." During his life he did much toward organizing the church in Northwestern Ohio, and churches under his ministry everywhere prospered. He was succeeded in his office of bishop by J. M. Brenneman, of whom m.ore will be said later on. The Amish Mennonite brethren first looked up a location in Ohio in 1803. In 1809, several families from Somerset county, Pennsylvania, settled in Walnut Creek township. Holmes county, • Dr. C. B. Stemen, 2S8 MENNONITE CHURCH HISTORY. being attracted there by the cheap lands (which were to be had for the settling) the nice springs and large timber. Among the first settlers were Jonas Miller, Jacob and Joseph Mast, Charles Yoder, Jacob Stutzman, Hostettlers, Weavers, and others. A check to the progress ot the colony was made by "the removal of the Greentown Indians from the Mohican." During the re- moval of the Indians a number of the first settlers became alarmed and went back to Pennsylvania. They did not return until after tihe War of 1812. Several of the "patents" (deeds for the land) secured by the bretliren date back to 1807, and were signed by President Jeffer- son. The first cabin erected for a school house, was in 1815, on a farm, owned by Stutzman brothers. It was, however, used as a dwelling for two years by a Mr. Constantine, who taught the first term of school in this section. A distillery First School House ^^^^ ^j-g^^g^ ^^ ^-^^ 3^^^ ^^^.^ ^ ^^^^ ^^^^'^^ Among Amish Menno- t ,1 1 , • , .,' . nites of Ohio 1815 those days whisky was considered an in- dispensable article in nearly every family, and one of the first things to be done was the erection of a still- house. The effect has been only too apparent. The ruin of many families proves this article to have been reprehensible in- stead of indispensable. Jacob Miller, who was said to have been miraculously saved from a burning cabin when an infant, became the first resident bishop in the Sugar Creek settlement. The first member to die was Solomon Miller. His coffin was made of split-plank, hewed and pinned together with wooden pins. The settlement prospered, regardless of the hardships oc- casioned by the annoyances of Indians, and the inconvenience of hills." The Lord surely set them on high from affliction, and made them families like a flock. This is the stronghold of Amish Mennonites in America. About the year 1852 the church here divided on the question of meeting houses and Sunday schools. Among the aggressive branch, the first house wa.-; built near Walnut Creek, and the con- gregation there numbers six hundred and fiftv members. Another CONFERENCES. 259 congregation near Berlin has about one hundred and fifty members. The Old Order Amish have seven churches in Holmes and Tus- carawas counties, with a combined membership of about thirteen hundred. A settlement of Aniish Mennonites was opened near Bremen, Fairfield county, a decade later than the Holmes county settle- ment. Among them were Kurtzes, Lantzes, Morrels, Hartzlers, Kings and Zooks. These people and the Mennonites in the same vicinity lived neighbors and learned to know and trust each other, and later on attended worship together. They did well for a while, but finally the "western fever'' overtook them, and a few years later, all had left the "hills" for I^agrange county, Indiana, and Champaign county, Ohio. The descendants of this congre- gation are now found in the congregations at Topeka, Indiana, and Oak Grove, Champaign county, Ohio. It is remarkable that the descendants of this congregation were the first to welcome the Mennonite ministers to 'preach for them and to invite Mennonite evangelists to labor among them. Although today, hardly a trace is to be found that such a congregation ever existed, the fruits of their labors in associating with the Mennonite people of their neighborhood, is enjoyed by thousands throughout America. The second settlement of Mennonites in Ohio was located in Stark county, on the banks of the Tuscarawas. Canton, in ex- tending her city limits eastward, has taken in much of the prop- erty once owned by the Rowlands, Mc- laughlins, Eberlys, Sheppards, Lehmans, Second Mennonite ^jjd Rohrers, who came from Lancaster Settlement in Ohio ^^ Pennsylvania, and Rockingham Church Erected, 1823. "^ ' „ . . , ^, ■ • 1 county, Virgmia, and were the ongmal members of the Rowland Mennonite Church of Canton. Bishop Nold, of Columbiana county, organ- ized this congregation, with Smith and Newcomer as local min- isters. Michael Rohrer, a man o-f considerable ability, was later called to the ministry. A log church was erected in 1823, which was replaced by a brick structure in 1874. Of recent years the Mennonite blood of this congregation has been absorbed by the 26o MENNONITE CHURCH HISTORY. "down town churches," and all that remains is a mission station revived lately. An Amish Mennonite settlement was opened several years later, three miles southwest of Canton. The Garbers, Millers, Yoders, and Sommers of Stark county, are descendants of this colony. Those members who yet adhere to the faith.transferred their membership to the congregation near Louisville, a settlement establishecl, by Amish Mennonites who came from a place in Germany called "Imbuchen Land,'' (Beech-tree Country) about 1820. Michael Slonecker, (who was born on the ocean in 1817, while his parents were on their way to America) has since been called to the ministry and bishopric. In the spring of 1815 Preacher Jacob Oberholtzer, of Bucks county, Pennsylvana, purchased and located on a large tract of land in what is now Beaver township, Mahoning county, Ohio. Other members followed. Two years later, Jacob Nold, the first resident Mennonite Jacob Nold, First bishop in Ohio, with several other families, !^!.""°rl*.t ^''^°'"" rnoved from Bucks and Lehigli counties, Ohio, 1817. _ , . , , , *=, Pennsylvania ,and located on farms, most of which are now within the city limits of Leetonia. He was an able and zealous worker, and during his ministry organized churches at Georgetown, Canton, North Lima, Orrville, and Wadsworth. One peculiarity of the Mahoning county settlement was that it was made up of settlers coming from so many different localities. From Peimsylvania* there came the Metzlers, of Lancaster county, the Yoders of Bucks county, the Detwilers of Montgomery county, the Lehmans of Franklin county, v^hile the Blossers and others came from Virginia. The brethren were well pleased with their new location, and prospered both temporally and spiritually. The Georgetown settlement, about twenty miles west of Leetonia, prospered for a while, but during the days of contention about German or English services and about Sunday schools, the decline set in which did not cease until all were gone. The same thing is true about Harmony, Pennsylvania, which was placed un- der the supervision of this district. The original settlement, CONFERENCES. 261 (Leetonia), however, overcame this contention, and at present en- joys the distinction of being the largest ATennonite settlement in the state. The first Amish Mennonite to locate in Wayne county was Jacob Yoder, who came from Mifflin county, Pennsylvania, in 1S17. David Stutzman and John Zook (formerly Zug) followed a year later. The latter was a descendant of the Zug persecuted in Switzerland in 1659. (See Martyr's Mirror, P. 1065.) In 1819 Charles Brandt, a minister from Switzerland, settled with the col- ony, and organized the church. After this the settlement increased rapidly, among the new settlers being Smuckers, Hartzlers, Schantzes, Planks, Millers, Gerigs, Kuntzes, Wengers, and Hoo- leys. Cleveland was their trading place. The minister, Charles Brandt, hauled a load of wheat to that place and received twenty- five cents per bushel. Ke then bought a barrel of salt for ten dollars. Forty bushels of wheat and a fifty -mile drive with a four- horse team through woods and rough roads for a barrel of salt, gives us some idea of pioneer days. This is today one of the most prosperous settlements in the state. They hold their meetings al- ternately at Oak Grove and Pleasant Hill, and are well attended and full of inspiration. A congregation of Swiss Mennonites, some of whom came from the settlement south of Dalton, and some direct from Switz- erland, located south of what is now Sterling, Wayne county. Peter Steiner was their first bishop, followed by Christian Steiner and D. C. Amstut/. They have a membership of about eighty, support the various missions and charitable institutions oi the church, but are independent of any conference. The Mennonite settlement of Medina county, near Wads- worth, was opened in i a c B i II il > o ^ — o B B 0) m d bCfto 5 il n C -M 0) 1 B o ^1 ■sjW Co Co &:; tq to. < O H dJ CO > laeo S cni .a B »?= g 2 I 5 3 S I I a !3fc. ■u (!) ?C5 J3 ^ S, n^g 1 a s gas sag a o o a re 2'CoS 0) gJ 03 S MQPM go p © o . B <3 .U CHAPTER XVIII. INDIANA-MICHIGAN CONFERENCE. The center of active work among the Mennonites of this conference district, has from the beginning been located in Elk- hart, Indiana. Among the earliest Mennonite settlers in this county were John Smith, who came from Medina county, Ohio, in 184,3 ; Bishop Martin Hoover and son, who .=ettled near Southwest in 1845 • Jacob and Christian Christophel and Jacob Wisler, who joined the colony in 1848, and several other families. On Ascension Day, 1848, they held their first service. Among those present were three ministers : Bishop Martin Hoover, an old man of 85, who showed his interest by his presence, and Jacob 'Wisler and Jacob Christophel, afterwards prominent in the his- tory of the church in Indiana. Within twenty years after this settlement was begun, the Mennonite Church in Indiana had grown to considerable size. The first organized church was the Yellow Creek congregation, about ten miles south of Elkhart, where in the summer of 1848, the first Mennonite meeting house in the state was erected. Besides the family names alrcadv noted, we find among these early settlers the narnes of Hartman, Holdeman, Smeltzer, Moyer, Henning, Eohrer, Brundage, Hershey, Miller, Weaver, Nussbaum, Freed, Weldy, Yoder, and others. From the Yellow Creek congregation the membership spread out until several other congregations were organized, one at Shaum's (now Olive), one at Holdeman's near Wakarusa and one at Nappanee. In 1853 a company of Hol- landers, who loved their non-resistant faith more than their native country, settled in Elkhart county. Their ministers were R. J. Schmidt and N. J. Sijmensma. For many years they conducted 274 MENNONITE CHURCH HISTORY. their services in their native dialect, but after the death of the older members, and especially of their ministers, the remaining ones united with the Salem congregation and at present their pos- terity forms a large part of that body of worshipers. In Clinton township, east of Goshen, another congregation was organized/ in which the first resident minister was John Nussbaum. In Lagrange county, the work was, carried on under the leadership of Henry Miller, who for many years was the bishop in that district. Besides these, there were congregations organized in Owen, Adams ?nd Dekalb counties. Most of the early settlers came from Ohio, Pennsylvania, and Canada. Among them were a number of leaders, who afterwards performed a prominent part in the history of the church. •Jacob Wisler, the first active bishop in the state, was a prominent figure in the counsels of the church until the time of the division, after which he continued to be the leading man in his own church until the time of his death in 1889. Jacob Christophei was born in Europe, and came to America in 1818, and saw active service in western Pennsylvania and eastern Ohio. He was ordained to the Early Church ministrx' in 1827, and served in that ca- Leaders. pacity for over forty years, part of the time as bishop. He died in 1868. Benjamin Hershey was ordained to the ministry in Canada. Moved to Elkhart county in 1850, and later to Whiteside county, Illinois. He was ordained to the bishop's office, and closed his labors at a ripe old age. Daniel Brundage was another minister from Canada. In the spring of 1869 he moved to Missouri, was ordained a bishop, took an active part in the work of the church, and succeeded in having the Missouri conference organized. Moving to McPherson county, Kansas, he there resumed his active labors, took part in organ- izing a number of congregations and another conference (The Kansas-Nebraska Conference) and finally moved bajrk to Indiana, w'here he died. Jacob Freed, a minister from Holmes county, Ohio, ended his labors in Elkhart countv, in 1868. CONFERENCES. 275 Daniel Moyer was an aggressive Christian worker, and a minister of considerable ability. His labors were suddenly cut short in DecemlDer, 1864, when lie lost his life in a railway acci- dent. Other leaders appeared on the field later on. In 1864 J. F. Funk began his publication in Chicago and moved to Elkhart in 1875. From that time on he was one of the most promirfent figures in the church in Indiana. Daniel Brenneman moved from Fairfield cciunty, Ohio, to Elkhart coimty, Indiana, in 1864, and proved him- self a man of great power. In ten years more he found himself outside the church, working just as earnestly to build up another church. The work in Kent county, Michigan, was started about this time. Among the»first members of what is now the Bowne con- gregation were the Weavers, Keims, Livingstons and Speichers. Peter Keim was ordained to the ministry in 1866 and John Speich- er in 1867. The latter served as bishop for many years, while the former was permitted to remain with his congregation until 1904, when the t.ord called him home. The Indiana-ATichigan conference was organized October 14th, 1864. Among the ministers from a distance, were John Brenneman, John Shaum, John Hartman, Peter Imhoff, Isaac Hoifes and Abraham Lehman, of Ohio; Jacob Bauer, of Owen county, Indiana ; Isaac Oberiiol-zer, and Henry Moyer, of Penn- sylvania; Matthias Eby, of lUinois. From 1865 to 1875 were troublesome times for the church in Indiana. It was during this time that the great contest between conservatism and aggressiveness was being fought. It was a needless battle. Had those who adhered strictly to the principles and practices of the church been as zealous for the ingathering of the lost as they were to maintain their faith, they might have looked with greater toleration upon such innovations as evening meetings, English preaching, Sunday schools, etc., even though they were "something new." Had those who favored aggressive work been as zealous in promoting the Gospel of brotherly love, as they were in "doing something," they might have left off many things which were neither essential nor wise, and thus retained the good will of many of their conservative brethren. Had the 276 MENNONITE CHURCH HISTORY. whole church been burdened for the salvation of the lost, and the peace, purity and growth of the church, instead of being torn into factions, history might record a tremendous revival wave, in- stead of tlie tremendous wave of strife which the church was compelled to suffer. However, we cannot join with those who would blame the church for all such controversies. As a rale, the church would gladly rid herself of such strife, if she could only control the men who bring about the trouble. Before this season of controversy was over, one wing of the church walked out at one door, in 1871, with Jacob Wisler as the leader. Another fragment walked out through the opposite door, in 1874, com- manded by Daniel Brenneman. As both of these schisms will be given in succeeding chapters, we will not notice them further at this place. The church, bleeding from the loss of two of her ablest leaders, and some of her best members, gathered her shat- tered forces, and by faithful service, had, in a few years, suc- ceeded in regaining an era of prosperity. For years northern Indiana has been the center of activity in the Mennonite Church in the West. Probabl)' the first event of importance which directed the eyes of the Mennonite people toward Indiana was the setting up of the Herald of Truth printing press in Elkhart. In 1864 a rising young business man of Chicago, who had Mennonite Publish- recently professed the Mennonite faith, was ing Company. (1864.) induced by J. M. Brenneman and others to start the publication of a church paper. • John F. Funk wns born in Bucks county, Pennsylvania. April 6, 1835. His early life was spent on the farm. He obtained his education in the comirion schools and in Freeland Seminary. T ught school three years. Went to Chicago in 1857. Here he was very successful in the lumber business. But iiis life-work was destined to be in other lines. He was united with tlie Mennonite Church in the winter of 185S-60, was ordained to the ministry in 1865. and tO" the office of bishop in 1892. In January, 1864, he published tlie first number of the "Herald of Truth." This was the beginning of wliat is now known as the "Mennonite Pub- lishing Company, of -which institution he has ever since been at the head. He is recognized as an able .-ninister, a ready writer and a nat- ural-born leader. His work in translating "Menno Simon's Complete Works" and "Martyr's Mirror" into the Kngllsh language are regarded as his greatest literary achievements. He is also the author of a work called "Mennonite Church and Her Accusers," in wliich he ably defends the faith and practice of the Mennonite Church and her people against unwarranted attacks on the part of some who were once Mennonltas and afterward left the church. There Js probably not a man livins whose influence has been more marked in the church, and whose knowl- edge of the church and her doctrines and people exceeds that of the subject of this sketch. CONFERENCES. 277 This was the Herald of Truth, and the young man, whose name was henceforth to be reckoned with as one of the leaders of the- church, was J. F. Funk * After printing the paper in Chicago a few years, the printing plant was moved to Elkhart, Indiana, and set up in a basement. Tlae idea of having a church paper, was at first warmly opposed b> many of the more conservative brethren in the church, but it continued to grow in favor, and has been an important factor in shaping the policies of the church. What the Herald of Truth was for the English-speaking people, the "Herald der Wahrheit" was for the Germans. These papers served as a common medium through which those who were interested in the welfare of the church could reach the ■brotherhood at large in boch languages. For a number of years the publishing house was owned by T. F. and A. K. Funk, and the firm was known as "J- F. Funk and Brother." Afterwards it was changed into a stock company, and the name changed to "Men- nonite Publishing Company." The Funk brothers still retain a controlling interest. The company is now chartered at one hun- dred thousand dollars, and does an immense business. They pub- lish a full line of Sunday school literature, and the following periodicals : Herald of Truth, (an 8-page weekly) — D. H. Render, editor. Mennonitische "Rundschau und Herold der Wahrheit, (weekly) — M. B. F"ast, editor. Young People's Paper, (monthly) — A. B. Kolb, editor. Words of Cheer, (weekly for children) — D. H. Bender, editor. Der Chris tliche Jugendfreund, (weekly, for children — M. B. Fast, editor. They carry an extensive list of books, and make a specialty of job work, employing at times from seventy to eighty hands. During the last years the company has been financially em- barrassed, and at one time was in the hands of a receiver. But the receivership has been dissolved, and business is again conducted as before. In 1882 the Indiana Conference took action recognizing what was called the "Mennonite Aid Plan."' It was an organization among brethren, designed to reduce charity to a system, and 278 MEN N ON IT E CHURCH HISTORY. furnish such brethren as felt the necessity of insuring their property, a substitute for Wlennonite Aid Plan. insurance companies. By the terms of the by-laws,- only members of some branch of the Mennonite Church could become members of the "Aid Plan." The idea met with much favor, and brethren from almost all parts of the United States went 'into it. The organization has grown beyond the control of the Indiana conference, and is now in the hands of the Russian Mennonites, with headquarters at Moun- tain Lake, Minnesota. Another movement started in about 1882, which was still more far-reaching in its influences upon the church. Many of the ministers who were most active in traveling among the churches and encouraging the brotherhood were men of limited means, and some of the brethren thought it but right and just that something be done to assist in defraying their expenses. Accordingly, a meeting was called in the Elkhart congregation to consider the matter. It was here decided that a permanent organization be effected to collect an evangelizing fund. J. F. Funk, H. B. Bren- neman, and M. D. Wenger were appointed a managing committee. This was the beginning of what is now the Mennonite Evangelising and Benevolent Board of America. At first it was to be a local affair, and con- Mennonite Evangellz- fined to evangelistic work. Now it is a Board"" ^*"*'''°'''"* church institution, and the evangelizing feature has been overshadowed by charit- able and missionary work. A few years after this Board was organized, several brethren met in Chicago, and conceived the idea of getting out a charter for a company authorized to hold bequests and wills set apart for charitable purposes. According to their idea, those who felt in- clined to set apart a portion of their estates for any charitable purpose, might donate the same to this organization to hold it in trust for any purpose which the donor might specify. The com- pany took the name "Mennonite Benevolent Board.'' As most of those who were interested in this Board were also active in further- ing the interests of the ^'^ »i;.»;no- 'Rnard. the two companies CONFERENCES. 279 were consolidated, got out a charter under the laws of Indiana, adopted a constitution and by-laws, arid assumed the name above mentioned. This organization was but a few years in out-growing the bounds of the Indiana-Michigan Conference, although it is still officially located in Elkhart. The present officers are A. B. Kolb, President; A. R. Zook, Vice President; C. K. Plostetler, Secre- tary, and G. L. Bender, Treasurer. Besides these, there are field members looking after the interests of the cause in the various conference districts. The M. E. & B. B. now holds meet- ings just prior to each meeting of the Mennonite General Con- ference. Under the auspices of this Board, a number of missions have been started. It owns the property held by the Mission of Chicago, and the American Mennonite Mission of Dhamtari, India. It collects money for the various missions, home and foreign, and for all evangelizing and charitable purposes. It has been a powerful factor in prom.oting a general interest in the extension of the kingdom by the brotherhood at large. In speaking of the evangelizing movement which called this Board into existence, and which did so. much to bring the Men- nonite Church upon a more aggressive basis, we reach the sphere of church work in which J. S. Colifman* J. s. Coffman. did his greatest work. While 'he, like his colaborer, J. F. Funk, was interested in • .T. S. Coffman was born In Hockin^ham Co., Va., Oct. 16, 184S. Be- ins' the eldest of 12 children, his early education was neglected; but his thirst for knowledge led him to carry his book to the field or 'Wher- ever he went, and later he attended Bridgewater, Va., College in 1S7B- He was converted -it IP. During the Civil War he fled to Cum- berland Co., Pa., to escape military duty. He was marrieil at 21. Taiight school seven years. Ordained to the ministry m lSi5. Moved to Mk- hart, Ind.. in 18Y9, where he lived until the time of his death „^„^, , > For a numlier of years he was an associate editor of the Heiaia of Truth Though he did efficient work in this capacity, he was des- tined for another field. No sooner were his qualities ^^ an evangelist known, than his services were in con.stant demand, and tljere were few places in the church where his voice was not heard. Before he ended his career he had seen many hundreds, turn to the Liord, ana had thi^'latisflcfion of seein.^ his work grow in favor ^^^ and witnessing some ot those who had turned to the Lord under his ureachina- become his colaborers in his later years, ^. , ,. „* _. ■ Wii last vSrs werp devoted largely to promoting the Interest of the 1 khart InsmutT^n which he was especially interested. Ho was llso the editor ot the Mennonite Book and Tract Society for a num- He died 'in Elkhart, July 22, 1S99. 28o MEN NO NIT E CHURCH HISTORY. everj' movement Which affected the welfare of the cause, it was as an evangelist that he was most widely known. For twenty years his voice was heard, appealing to the lost to accept salvation and to his brethren in the faith to "walk worthy of the vocation where- with they are called." When he commenced his work, there were few places where he was permitted to hold continued meetings. But his manner was so persuasive, and his success so marked, that opposition was m.ostly overcome, and when he died, the whole church west of the Allegheny mountains in the United States, and the church in Canada were open to evangelistic work. It seems that he had been called of the Lord to open the field, and when that was done the Lord called him home. Another organization similar to the M. E. & B. B., was the Home and Foreign Relief Commission, organized in Elkhart in 1896. Among those who were interested in this movement were George Tvambert, G. L. Bender, J. S. Leh- Home and Foreign man, C. K. Hostetler, A. C. Kolb, and Relief Commission. Others. The object of this organization was to furnish relief to the suffering in India, which was then experiencing a terrible famine. Circulars were sent out describing the conditions in India, and the Men- nonite people responded liberally to the relief of the people there. George Lambert was put in diarge of a cargo of provisions and sent to see to their proper distribtition. After the famine closed, Bro. Lambert returned to America, and told the story that did much toward starting mission work there. This organization has since then collected means for various mission and charitable pur- poses, but is almost extinct because the AT. E. & B. B. is generally recognized by the church as the authorized Board to distribute the charities of the church. The Elkhart Institute is another of the church institutions located in this conference district, but supported by members of the church at large. As this institution is noticed more fully in another chapter, we shall pass it by for the present. Another church institution which started at Elkhart, was the Mennonite Book and Tract ."society, which started about the same time as the Elkhart Institute. The object of this association was to CONFERENCES. 281 furnish books to ministers and worthy poor Mennonite Book and at cost, and, also to collect means for gen- Tract Society. eral tract distribution. The society num- bered, among its members, some of the most influential members of the church, and has done much in the way of distributing free tracts and cheap literature. Among the most active officials in this society were J. S. CofTman, for many years tract editor; M. S. Steiner, one of the prime movers in its organization ; G. L. Bender and John W. Weaver, for many years secretaries and treasurers. At present the main office is located at Scottdale, Pennsylvania, with A. D. Martin as secretary and treasurer. John Blosser, of Rawson, Ohio, is the president of the institution, and A. D. Wenger, of Millersville, Pennsylvania, is its present tract editor. Some may ask why so many of the important movements of the church during the last thirty years had their origin at Elkhart. The answer to this question is found in the fact that Elkhart, during all this time, was the fo.untain from Some Modern which flowed most of the church literature. History-Makers. Within the shadow of the publishing house, were some of the most wide-awake . men of the chu.rch. Here were J. F. Funk, founder and president of the Mennonite Publishing Company; J. S. CofFman, the most widely known evangelist in the church: A. B. Kolb, for many vears editor of the Herald of Truth, and president of the M. E. & B. B. ; M. S. Steiner, who has been connected with many of the enterprises of the churchy G. L. Bender, school teacher, Sunday school worker, and secretary and treasurer of a num- ber of church institutions ; M. D. 'V^'enger, for many years the secreta^ and treasurer of the Mennortite Aid Plan; Joseph Summers, whose labors made the Words of Cheer a favorite among the children; C. K. Hostetler, known to the church a? editor of Young People's Paper, secretary of the M. E. & B. B., and later as business manager of Goshen College; John Horsch, writer of some note, and for many year.s editor of the German Herald; and many others whose work has counted much in contributing to the welfare of the church. 282 MENNONITE CHURCH HISTORY. During the last few years a number of changes have taken place within the district, and a number of events of more or less importance have taken place. The oldest leaders, who for many years directed the affairs of the church, have passed away, and a younger generation has arisen to take their places. Several new congregations have been organized and a mission started in Ft. Wayne. The first resident minister at White Cloud, Michigan, was J. P. Miller, now the bishop in charge of the congregations in Michigan. The present bishops in Indiana are Jo^hn Garber, of Goshen, and David Burkholder, of Nappanee. The mission at Ft. Wayne is supported by the brotherhood in Indiana and Ohio, . and under the direction of J. F. Bressler, Supt. The Elkhart In- stitute building has been sold to the Mennonite Brethren in Christ, and the school moved to Goshen, where it is now known as Goshen College. Two congregations — one in Goshen and one in Mich- igan (Barker street) are now under the joint supervision of the Indiana-Michigan and the Indiana (Spring) conferences. A wave of strife, which a few years ago threatened the peace of the church, has been quieted through the prayers and wisdom and forbearance of faithful brethren, and the last two years have seen numerous accessions to the church. Following is an outline of congregations r "H 1 " c^ ¥-1 S8 1 s B . o> 1-1 in »n kA rrt ■sW s s CO s £ 8 IC '"' iH iH •^ i-l m 1 ^ 1 L U 4> ■u> ai a V "S a 1 ■3 = i m j DO 43 |5 1 o £ o II i 1 •-> 6« I i ■ a III d d o t. o 1 >> tH^a Ik li » 05 u « 5.9 m II o . e £ rf3 A S A O Fh « 4J M Q) h CO t4 a (4 •-J a a- 1 3 d •4^ c r--^ 3 cd K 1 ' x=p-S ^^ g fe B » >> t4 o ot: lOO c O t( s ""3 o o o a ,c!' o ^ tri o » » * ID* Ha l-j ^^' tn * ^ ^ 0)'° fflC A ffi 3 s s ^ PiO n z , •a 1 ■ ■a c 1 §1 4} f.oS s ^ m "1 h 23 * P 03 o ■a X d Sm £^s 0° o a d 1 ^1 la 6 a c ©to., .S.S a §dS d pi m Li O » o ■!-> -I-) ^ +J -M ^ ■4J si S; 'e> ^ ^ (>• p ^ t4 ^1 1 u a a cd cii OJ ce s d d Or; d d s a j: -a X * * .C ^"H. u M t< ;i S ;!l ;^ ri ;« X ,al . O S bjj a T-> u d o H a s s 2 w H 02 H hJ J V V •a a 5 i M » M *6 3 i 1 1 ^" i:i ■a ■a (D CJ O u O 1 5 M (J -a 5 B M a" ^ !» ^ C B a •6 a M •a, 1 a- M S: ^ g a rn" „ a ^ M o aT d» u o o> P. P o * M ^ -u a u t< 6', ? fx 2 o 1 ■d O d o o S t- o T I.V «l 00 »o tH i 1 •w ta -< •—1 1 a E ■S ■§s 1 a; 8 SI i c •« '^ to O o •a ^ o . a, 00 1^ S s s 0) ■-1 C .- 9 2 0) P On 3 § § M ■3 1^ E^ Sp '-°S 1 a 03 1 > OJ d c t^ ^ p-. "S 1 4-> c (0 a "^ M Z O 1 ti cy s ^ i "^■i 1 O ,e ^ <; f S ■0 -. S o 1 ,0 s 3 o c 3) O 0) fe - tj fe 4) 1 o . 4-> S OHO * CHAPTER XIX. INDIANA-MICHSGAN (A. M.) CONFERENCE. In a previous chapter we spoke of the beginning of Amish Mcnnonitc settlements in Indiana. It was not long after, until serious difficulties arose. One of the questions which gave rise to much disputation, was whether baptism Church Troubles. should be administered in the house or in the water. Some were more strenuous than others in keeping up old forms of worship, clothing, etc. Among some there was laxness in morals, and this also seriously interfered with the peace of the congregations. We are not able to tell v/hen the church in Indiana was divided ; but as early as i860 the marks of division were clearly seen. Hopes of recon- ciliation through the intiuence of the General Conference were finally given up, and for years the congregations worked along without any conference. Those maintaining the "old order" dis- cipline are still without a conference, man}- of them looking upon conferences as wrong. But a number of the wide-awake brethren, recognizing the advantages of united work, and seeing the dangers confronting the church, followed the apostolic order (Acts 15) and worked for the organization of another conference. "The motive which prompted them to organize were: First, To get a better under- standing with one another; Second, To establish more uniform methods of church government: Third, To overcome certain dif- ficulties ; Fourth, To bring about a more brotherly feeling among the brotherhood."* The first meeting was held in the Maple Grove M. H., near Topeka, and was organized by electing J. P. Schmucker Moderator * D. J. Johns. 286 MENNONITE CHURCH HISTORY. and J. S. Hartzler Secretary. Three bishops, J. P. Schmucker, D. J. Johns, and Jonathan Kurtz, together The Conference with most of their colaborers in the minis- Organized 1888. try, were present, and five congregations were represented at the meeting. The pioneer Menronite evangelist, T. S. Coffman, was also present to assist with his counsel. The first meeting was attended with satisfactory results, and annual nieetings of the conference have since then been a regular feature of the work of the church in Indiana. The congregations holding to the conference are more firmly united and the mem- bers better indoctrinated than before. The membership is increas- ing and the cause is spreading. Those who had hoped that in time all the Amish Mennonites in Indiana might become united have thus far failed to see their hopes realized. The ''old order" congregations in Indiana, as in other states, are not willing to work with a body who do not make the wearing of hooks and eyes, and also literal shunning, tests of church fellowship. On the other hand, the conference people are much more stringent in their views on temperance and other moral questions than are their "old order" brethren. Among the "old order" brethren, there are also differences of opinion which keep them from working together in. perfect harmony. They have congregations in Elkhart, Lagrange, Marshall, Newton, Jas- per, Howard, Miami, Davies, Brown, Adams and Allen counties, and have a com.bined membership of ateut twelve hundred. While the conservatism of some keeps them from uniting with or working with the conference, others are found on the opposite extreme; In 1892 Joseph Stuckey, of North Danvers, Illinois, or- ganized a small congregation in Clinton township, Elkhart county. These members had formerly belonged to the Clinton congregation, but withdrew from that body on the ground that the congregation did not allow enough privileges. It assumed the name "Silver Street" congregation, and now works with the General Conference Mennonites. r\ few }ears later, another con- gregation of progressives was organised at Topeka. Within the past few years the work of this conference has CONFERENCES. ' 287 been considerably extended. In the year 1900 a settlement was begun in Oscoda county, Michigan. The pioneers in this settle- ment were Noah Yoder, Joseph Miller, John Stutzman, and others. Among those that followed soon after was E. A. Bon- tragor, a minister from Nappanee, Indiana. A church was built and the congregation is growing rapidly. Two years later J. S. Horner, a minister from Howard county, Indiana, led a little colony into Manistee county, Michigan, where a congregation was organized the year following by £. A. Mast, of Kokomo, In- diana. For several years a mission station was maintained at Middlebury, Indiana. The effort proved successful, and a congregation is now organized there with A. J. Hostetler in- charge. When the Mennonite school at Elkhart was moved to Goshen, in 1903, the question of organizing a con- gregation there aroused some discussion, as there were both Mennonites and Amish Mennonites connected with the schooL After careful consideration, it was decided to establish but one congregation, and let principle, not name, be the basis of organization. Accordingly, the congregation was organized under the oversight of Bishops David Burkholder (Mennonite) and D. J. Johns (Amish Mennonite). It is one of the signs of the times, showing that our people are coming to a place where they inquire into oneness in faith rather than oneness in name. This conference has, since its organization, taken an active part in encouraging evangeli/ing work, and several of the most active evangelists in the church reside in this district. D. J. Johns, Jonathan Kurtz, D. D. Miller, and others, have traveled ex- tensively in the interests of the church, doing the work of bishops and evangelists. The first Mennonite Sunday school conference in the United States was held in this district, and mission work re- ceives a hearty support. Following is an outline of congregations : d H ^1 3 g S « g S e4 % s .H s j~i a «D ■* 1 d t^ « ^M S OT CO So & g on" iH '~' .H tH I-l 1-1 rH ■ e Q & ^ £ M fl tH , 41 0! ^ £ ra ;5 « tq ki s •l>J u jj Li « s F^ o to m" tl SaiE-i a ■ 1 ?fi fioj < ^^^ I-; ^- ■^H K , tt flo' E h V di» £ s o 3 u 5 3 5 3 II d i g cm O St. * 1 o o w ■<->i-i ■Q S Oci * Li d K oi 1-3 " ""Is ? §feo <" L^ "JJ 5 - (0 1 a) m u . 1 o! Scii 'i ""'° >; i'^S S . ■" lU ill.- L_l tl_| ^H O .rH IS P © a ^ " fl - "3 tB.g'S V ? 03 r' ■4-> Sii bo +» 'O ■^ •u t^ U fl fl t4 ^ u u Id .hi Hi ifli d .ill d d .fl .14 ^1 si" 5 H • 3- u w^S S ? B . A ■d 1 s •d •d fl ■d +j OS M ■b' fl 0) es E ■a H •6 a u 3 a) O •3 fl H IH i ■d a M c" a c" d h s n S u O fl u 3 W t s d c4 6 o 1 ii o ID ^ ■a •I- £ 63 Pi o W o ■a o ■B o 1« s o "das d o O a •a o -I W O CD t. o Cl-5 a) .>^ ^.2 si ■wSS MO 1 ,> M 1 •i 1 'J sis „ 1« II Sri u Eh .a g Dri 1 1 Pi »2 i §0 • 1-3 s < O U 1 1 B o i 3 9, u « :^ m s w >, 02 •-l ?! <3i» b u d 5 c ^5 ^4 % * fe; g u e; 1 u 7i 5 S a §w E < o r p. 1 * IP " 0? 05I Isi CO 1 1 ^J3 r-( •^ :?. •0 ■ s? 5>. u 1 1 B.CI §3" § w c C 1 in III" 13 =5; 1; fa ?1 CO-" ill H S h . ffl rtiz;> c xn csa fe; § i a' ■fi QQ B 1 2 5 t (D S bo V e .a -tJ e ■4-J a 0, m is 3 2 >■ jj C! c ai « t^ be u oc Si c c d P (D ■ S 3 0} 1 tc II u CHAPTER XXI. MISSOURI-IOWA CONFERENCE. This is usually known as the Missouri Conference. It was organized in 1S73. The leader in this movement was Daniel Brundage, over whose signature the call for the conference ap- peared in August, 1873. The meeting Organized in 1873. was held with the Bethel congregation, Moniteau county, Missouri. Three congre- gations were represented : one in Morgan and Moniteau counties, one in Shelby county, and one in Page county, Iowa. Among those whose names were prominent in the early his- tory of the church in this district, we may mention the following : Martin Lapp was the first Mennonite minister known to have been in Missouri. He moved from Illinois in about 1855, labored with a small body of Amish Mennonites for a few years, and then moved to Shelby county. Here Early Leaders. he remained for a few years, and then moved back to Illinois, where he died at a ripe old age. Daniel Brundage was connected with the development of the church in its earlier history in Indiana, Missoiiri and Kansas. Hf was ordained to the bishop's oflfice in Missouri, where he was looked upon as a leader. In Kansas, he organized most of the earlier congregations and also took a leading part in organizing the Kansas-Nebraska Conference. He was noted for his earnest- ness, and traveled much for the cause. Benjamin Hcrshey, the first Mennonite minister at Sterling, Illinois, moved to Shelby county, Missouri, shortly after the Civil War. . Here he was ordained bishop — ^the first to be or- dained to that office in the state. John Good, of Page county, Iowa, was another faithful pillar whose voice was frequently heard at conferences. CONFERENCES., 295 D. D. Kauffman and D. F. Driver, of Morgan county, Mis- souri, were among the first Mennonite ministers in the state to be ordained to the ministry. The former was for years the only resident bishop in the district. The latter has been a faithful attendant at conferences ever since its organization, and is looked upon as a faithful father in Israel. He is the only one of these early leaders who is still with us. The tide of immigration which swept into Missouri after the Civil War, brought some Mennonites with it. Between 18G5 and 1875, small bodies of Mennonites located in Shelby, Cass, Moniteau, Morgan, Chariton, Cedar, Hickory, and Jasper coun-- ties, and scattered members were to be found in many other lo- calities. Crops were good and prices high. While these con- ditions remained, people kept coming. But things changed. A few crop failures and the financial panic of 1873 had the effect of disheartening many of the breth- ren. It was found, also, that in some Early Settlements. places they had settled on thin soil. As a result, many of the settlements were abandoned. Some moved on to Kansas, while others went back to their former homes in the East. The early history of the church in this district is not all sunshine. "Hard times," and "tliin soil" were drawbacks, but the most serious results were brought about by A Period of Trials. inaction and contention. People were earnest in a way, but their earnestness was not great enough to hold the salvation of souls uppermost in their hearts. This served as an excuse for restless leaders to work mischief, and .also left a gap open for the enemy to come ,in and sow the seeds of discord and contention. The withdrawal of Daniel Brenneman from the church in Indiana, 'had the eflfect of dividing the congregation in Page county, Iowa. This proved its deathblow, and there are now only two members left at that place. In .Shelby county the imprudent actions of Benjamin I.,app, one of the ministers at that place, caused much disturbance. He was finally silenced, and he and his brother, Christian, then deacon 296 MENNpNITE CHURCH HISTORY. of the church, left the church and united with the Dunkards. It put an end to the troubles, but such disturbances are never upbuilding. The congregation in Moniteau and Morgan counties separ- ated on the question of feetwashing. When all was peace, this question made no trouble. But contention arose, and feetwashing was made the pretext. Once this question was made the issue j the body of members, though peacefully inclined, remained true to their convictions, and divided into two separate congregations. The congregation in Morgan county retained its allegiance to the conference and continued in its former discipline. The con- gregation in Moniteau county opposed feetwashing, and after a time changed its attitude on the question of non-conformity. It is now a part of the General Conference Mennonites. The mem- bers of these two congregations still regain the best of feelings for each other. In other places where there had been small bodies, they dis- appeared because of "hard times,'' "poor land," worldliness, or other causes. For years the church decreased in membership. Some moved out of the district, old members died, and the young people were drawn away through strong worldly, influences. It was seen that there must be more determined, effective means adopted, or another generation would see the Mennonite Church in Mis- souri a thing of the past. Aggressive Christian work was a neces- sity. The idea of members sitting at ease in Zion, while their ~ children were being destroyed by worldly influences, aroused the brotherhood as they had never been aroused before, and there were brighter times ahead. Jn the early part of 1883 J. S. Coffman, of Elkhart, Indiana, came by invitation and labored with the Mt. Zion congregation in Morgan county, for a week. This was the first series of meetings _ . . . _ held within the district. Results, five ad- Begmning of Re- , , , . newed Life. ditions to the church, mtense interest, and a wave started which soon extended to the other congregations. Immense crowds flocked to hear the pioneer Mennonite evangelist, and there was, not a congregation in the district where his voice was' not heard. For a number of vears CONFERENCES. 297 he lent his service, at intervals, to the chnrch in Missouri, and other evangelists rose up to carry on the work thus nobly begun. From Virginia, Pennsylvania, Ohio, and other states, came visiting ministers to encourage the brotherhood. Evangel- izing work was now a regular feature of churdh work, carried on by home evangelists, as well as by evangelists from adjoining districts. Since then the work has been gradually extended. New con- gregations have been started in Cass, Marion and Shannon coun- ties, Missouri, Keokuk county, Iowa, and Olathe, Kansas. The work in the south end of the district re- The Work Extended, ceived a new impetus when Andrew Shank, a minister from Aljen county, Ohio, moved to Jasper county, Missouri. Witli his characteristic energy, he set to work, and the membership increased at Oronogo, Missouri, Neutral, Kansas, and Birch Tree, Missouri. Tliis field has not been altogether free from trouble. During the last few years the conference district has been considerably extended. In 189S the congregation at Neutral, Kansas, transferred its connection from the Kansas to the Mis- souri Conference. In 1900 the congregation at Iowa, Louisiana, was admitted, and this was followed by the congregation at Alpha, Minnesota. During the last few years a settlement of Men- nonites, principally from Cass county, Missouri, was formed at Baden, North Dakota. About the same time another settlement of Mennonites from Logan county, Ohio, and Mifflin county, Pennsylvania, was formed at Surrey, North Dakota. These are now practically a part of this conference, and are at present under the oversight of Bishop S. G. Lapp, of South English, Iowa. During the year 1904 J. M. Kreider, of Palmyra, Missouri, commenced preaching at Pea Ridge, about twelve miles west of Palmyra. The field seemed to have been ripe for harvest, and a prosperous congregation is now started at that place. Thus the cause is spreading slowly. Difficulties have con- fronted the brotherhood in this field all along their line of work. But, the Lord has been with them, and blessed their labors with 298 MENNONITE CHURCH HISTORY. a reasonable measure of success. Following are a few facts which throw some light on their method of work : Conference has met annually since its organization. A Sunday School Conference was organized in 1893. Holda annual sessions. There is a "Local Mission Board," consist- Mission Board. ing of one member from each congrega- tion. The first Bible Conference was held in Cass county, Decem- ber, 1899. There is a very close bond of fellowship between the Men- nonites and Amish Mennonites in the district. Under the auspices of the "Local Mission Board" a mission was started in Kansas City, Kansas, in April, 1905. The move has the official sanction of both the Missouri and Kansas-Ne- braska Conferences. A congregation was organized, at the Mis- sion, May 17, 1905, and Jos. F. Brunk, Superintendent of, the Mission, ordained to the ministry. o s oH S? s !a^ S t^ s ^ g *irt £5 s s ^ g « , ■^ i-H iH ■ '-' iH '^ b-1 : ^ § g 1 ^ g fe h X e Q > Q > 1 o .6 CQ 3 o s d d ^i a ,a D ^ CLi l-s l-s ^^ o ■ rt t B CQ lis SOI. u fig * S B 3 Id I JO 1? MM g 03 (MH "Oh! S K Eh Hl-i pq o "3 S B cS a B O 0) ^ M a) a o o wo 'S o ■a 'S u Xi m d O ■ O ■4-> 1 CO B a •^ b s? yq (-si-3 * ha fchJ fp Hi i-j Ha CQ * Hi -5 M HiP to 1 ■*-! Q *« ^■^ CQ 09 (-! ») ffl d u t4 o CQ 1 o o ■a B Di < o 1 1 g 5 M « ^ C3 Ul £| 1^ ir^ a'^ ^*^ ra" a a> is Sa ■s (D (U) a £^ eg L to OS o u if « 1 "A ■o c m m a Cli 3.a 5; 1 1 a in u i . (U B o p M ! 1 1 ^ O ^^ B o O a o B o 'u a o B a w 3 ID ■0 1 1 •1 i d U i & - w ffi >. « S 2 s J £ g to 4S ^ m o B B S 5 d 5 o M d 1 ■a 2 1 6 o 3 o p s P a" V ■0 CIj n CHAPTER XXII. . KANSAS-NEBRASKA CONFERENCE. To this conference belong the Mennonite congregations of Kansas, (excepting the congregations at Neutral and Olathe in the eastern part of the state), Nebraska, Oklahoma, Idaho, Colo- rado, and Oregon. Before the year 1870 Early Settlements. there were few, if any, Mennonites in the district. Not far from this date, Henry Yother, who had for years been a bishop in western Pennsyl- vania, settled in Nebraska. From 187 1 to 1873, the Kilmers, Heat- woles. Goods, Bares, Neuenschwanders, Hornbergers, and others settled in Marion and McPherson counties, Kansas. The first church service was held in the Marion Center school house. It was conducted by Henry Yother, of Nebraska. These settlers faced many hardships. They came with very little money, homesteaded their land, built sod houses, worked ox-teams, used hay, cobs, cornstalks and sometimes corn itself for fuel. To add to their hardships, the grasshoppers devoured their crops in 1874, and dry seasons shortened their crops at other times. But these sturdy settlers braved their misfortunes, and, with the help of generous friends from the East, most of them succeeded in holding their claims. The country affords enough advantages to offset some serious shortcomings, and the brethren in this section are now reasonably prosi)erous. About this time several families of Holdeman Mennonites settled in McPherson county and a few families of Russian Mennonites settled in Holdeman and Rus- Marion county. This was followed by a sian Mennonites Set- jgj-g^ i^j^^^ of Russian and Swiss Men- noniics who located in McPherson, Plar- vey, Marion, and adjoining counties. CONFERENCES. 301 In 1873 the little flock in McPherson county was strength- ened when Daniel Brundage, a bishop from Missouri, settled in the neighborhood, and organized a congregation. About the same time, John Evers, a minister from Congregations -.. . . , , , , ,. , ^ , Organized Virgmia, assumed charge of the little nock in Marion county. Bro. Evers, however, did not remain here long, as the Lord called him home to his re- ward. It is a fact worthy of note, that on Bro. Brundage's farm, in McPherson county, and on the farm of Bro. Hornberger, a minister in Marion county, two dhurch buildings were erected. The first is now known as the Spring Valley M. H,. while the latter bears the name Cathin M. H. Before the year 1880, two other congregations had been or- ganized in Kansas. The first one is the Osborne county, organized under the leadership of Bishop Newschwanger, and others. The enemy of peace entered and the congregation was almost torn to pieces. Of late years an effort has been made to revive the work there. The other was the West Liberty congregation in Mc- Pherson county, now one of the largest congregations in the district. In 1878 another congregation was organized in Adams county, Nebraska. The man whose history is closely allied with this congregation, is Albrecht Schiffler, the bishop in charge, who, with a number of faithful co-workers, has labored successfully for the upbuilding of the cause at this place. A few years after this, another congregation was organized in Harvey county, Kansas. It was composed mostly of settlers frotn L-ancaster county, Pennsylvania, and became known as the Pennsylvania congregation. A conference was organized in 1879. The first meeting was held in the Spring Valley M. H., McPherson county. For a number of years the conference was held semi-annually — one each year in Kansas, and one in Nebraska. A Conference Organ- This was finally changed, and for a num- ized 1879. rj^gj. gf years has met but once a year. It is held in October. 302 MENNONITE CHURCH HISTORY. When the conterence was organised there were only two states represented, but the work has since then been greatly extended. As parts of the Indian Territory were opened up for settlement, there were Mennonites among the Settlers. Growth of the Church. Calls were made for evangelists, and sev- eral of our ministers responded. There are now small congregations at German Springs and Milan Valley and small groups of members at several other places. In 180Q David Garber, an evangelist from Ohio, led a small company of brethren to Nampa, Idaho. The first object sought was health for the body. But this has become a question of sec- ondary importance, and health for the soul is now the leading question. There is a congregation of considerable size at Nampa which is now the center of religious activity among our people in the Northwest. In 1899 Garber made a visit to Oregon. This was followed by another visit from George R. Brunk, of McPherson, Kansas. As a result of these, and subsequent visits from these brethren, there are now two congregations in Oregon, holding to this con- ference. Within five years, a work has been started in these states which we pray may be the beginning of a mighty work for God. For years there has been an interest in the cause manifested in parts of Colorado. Settlements were attempted at diflrerent times and places, but for various reasons, proved tinsuccessful. Finally John M. Nunemaker, a minister from Roseland, Nebraska, started a work at Lajunta, Otero county, that promises to be successful. Though this settlement is less than three years old, there are now two congregations ; one under charge of Bro. Nunemaker, and the other under charge of Bro. George Ross, formerly from Elida, Ohio, Concerning trials, much might be said. Some of the earlier congregations were severely tried by contention among minis- ters. ' "Grasshoppers" and "hot "winds" and crop failures made some of the settlements short-lived, and sent many of the breth- CONFERENCES. 303 Oppositions and Sue ^^" "^^^^ ^^^^■" ^^"^^ ^^^^'^ ^'^'^ ^^^^^ cesses. prosperity, and were swallowed up in worldliness. Others cast their lot with denominations layin.^ special claims to "holiness." For some, the church moved too fast ; for others, it was entirely too slow. But, in the face of opposition from without and within, the brethren kept on with their work, and their efforts have not been in vatn. To God be all glory ; and maj' He continue to strengthen the hands and bless the efforts of the brethren that the church may continue to multiply in numbers and rise in spiritual grace. A Sunday school conference was organized in 1895, and has been held annually ever since. Nearly all the Sunday schools of the district are "evergreen." The tir.st Bible Conference, held within the disti-ict. was at Roseland, Nebraska, in December, 1900, R. J. Heatwole, of Windom, Kansas, has been untiring in his ef- forts to keep the field well supplied with evangelists. While serving as a member of the Mennonite Evangelizing Board, he was the most active field member of that institution, and has done much to iielp the work in neglected places. Among the most active evangelists and bishops of the district are George R. Brunk, of McPherson, Kansas; Tillman Erb and J. M. R. Weaver, of Newton, Kansas ; D. G. Lapp and Albrecht Schiffler, of Roseland, Nebraska; S. C. Miller, of Canton, Kansas; David Hilty, of Nampa, Idaho : David Gart)er, of Hesperia, California, and J. M. Nunemaker, of La Junta, Colorado. Following is a list of congregations with summarized history : 6S fi ^ ff* CD O ta lA lA U9 »D ^g cii 00 rH OS S m ■* »H s . 1^ ira 1 „ « «o ^ ■O O 1^ CO g 1 § S s S S 1 EQ o ,B O 5^ Fh Q ^ SB +* s £ o 5 a 09 cd d g u if h* ■g d 4j CO £ J 4 K c5 1-5 J3 ^ H H 8 •** 1 >> a S b. v H'DO) u5o ■a p. 0. 3 m 2b,3 •a h to B -d h^ B u in ■d o £ CI • w ?Su ;?<;a QO»i-> ^s a a« u s ^§ ^ B i n S i u i ■2 0) > 30, Mo o e i 5p,.S O piO, t4 a g S ^ 2 o bo B 5 ID 13 « . a 1 o o , o 1 o bl til A bD tl! oi a o d B .i o. r^ r- J> 05^ 00 IH s S co S s S 1 V •Jl S 11 1 ••a Sri ll ai n goo ajo «B rfE B h Is* 1"1 I. SOB "b ° a§ .'2 oS te-'-^-a B nj o o «>. SB 3«i -0 5° ^1 11. > .a ►4g Kg fc n 1 0/ 0) ua >. l4 0} 0) a s u o o O 6 Id 15 0) i i4 1 m a of f i l8 > m ^ 1 2 o «r ■4-» 1." 3cr: f-, S' >.w t7 ce .a c § B ^§ B o 03 ■3 s§ 0) Pi § o_ gS u 1 ra- gw B •^s s OD a at SS « s s 1 ^M i 1 Q i 1^' (4 ri a (1) £ 5 •ir w 3 (- f~l !° , to t4 o h o I-; ■4J DQ O X ^ n* Q a « im o B 4) m 0) 1" i ft n J3 • o 2; o o w o bR U O t e d litfl cd s> * ^ oil i g i 1 >-( ^ tas rH iH '"' •^ i BO o ri ►3 J3 u 5 If . o G P rj e 1 lg^ >> sl ■a 'si 1 a to goo ^1 SB :5; o t CO a u a 2 o o c o » o o s o o O ^ ^ 1"^ ^ . 1)0 i 1 1 3 i u 6 § 1 c O s ^ so =o ,-, Ed -«: X £ o s CHAPTER XXIII. WESTERN DISTRICT CONFERENCE. The origin of the various settlements of Amish Mennonites in this conference was briefly given in the general chapter on THE \MISH MENNONITES. It was about the autumn of 1884, when the first regular meet- ing of this conference (or ministers' meeting, as it was then call- ed) was held in the Sugar Creek meeting house, near Wayland, Iowa. A number of meetings had been held at irregular inter- vals, previous to that time, but it was at this meeting that arrange- ments were made for regular sessions of conference, which have since been held annually.* There was at this time no regular organization of Amish Mennonites in America. In a general way, most of them held the same doctrines: but the church was in a state of transition; and the various congregations held views of church policy, rang- ing from worldly popular religion to rigid formalism. It was hard to find two congregations which agreed on all points of doctrine, policy, and custom. As time passed on, sentiment began to crystallize, and within a few years after the General Conference was abandoned (187S) we find the brethren who had kept away from the extremes manifested in former controversies, again working together in conferences. At this time there were three questions which claimed the attention of the brothertiood in the West: First, to what extent shall the church work with Eld. Joseph Stuckey, whose congrega- tion was governed with a laxness which bordered on liberalism? Second, was it permissible, in view of the Bible teadhing on non- • For the statement ami the time this conference was organlzefl, we are indebted to Joseph Buerkey, Tiskilwa, Illinois. ■ CONFERENCES. 307 conformity, to allow the brethren to wear buttons on their clothes, instead of hooks and eyes, as had been the custom for time imm.emorial ? ; Third, shall the church continue her practice in shunning excommunicated members in literal eating "and drinking ? To consider the first question, a conference was called in Illinois in about 1882, but no definite action was taken. The question eventually solved itself, as Joseph Stuckey never identi- fied himself with conference, and continued in his work of build- ing up an independent organization. Allowing greater liberties than the Mother Churdi granted, this church has made inroads wherever there were meml^ers who were inclined towards liberal- ism, and succeeded in .establishing congregations in Illinois, In- diana and Iowa. To consider the second question, a conference was called in 1883 to meet in the Sycamore church, Cass county, Missouri, where the churdh was having some trouble. Twenty years later, we are wondering why a question like this should be made a subject for so much discussion ; but, strange as it may seem, the question was great enough in those days to disturb the peace of many congregations, even causing division in places, and is still a disturbing factor among the most conservative of Amish Men- nonites. The year following (1884) another conference was called for Henry county, Iowa, at which tinie it was agreed to hold conferences annually from then on. The question of permitting brethren to wear buttons was again discusseid. While the position of the church was not clearly defined, it was understood that wherever the wearing of buttons could be tolerated without rais- ing a disturbance, it should no longer be made a test of church fel- lowship. It was the beginning of the solution of a most vexed question, and had the double effect of restoring peace to many a congregation and of making the distinction between the conser- vative and old order branches of the church more marked. The question of shunning expelled members received its full share of attention. After much discussion, it was finally agreed that the question be left open to the individual conscience of 3o8 MENNONITE CHURCH HISTORY. each member to assume such an attitude toward expelled members as each thinks the scriptures require him to take. It was the last barrier which separated the Mennonites and Amish Mennonites in doctrine. They still retain separate organizations, but there is nothing now between them but local customs, and settled convic- tions of a few of the brethren who have not yet forgotten names. Among the members the feeling is quite friendly, and the min- isters work together in conferences, and church services without distinction , of names. In some places they commune together, and in a few instances congregations have been merged into one organization. The first sessions of conference were marked for their ex- treme caution. On account of differences of opinion on vital questions, they hardly dared to make any general regulations. They were together, not to give voice or direction to churdi doC' trine and work, but, as brethren in the Lord, endeavoring to promote a spirit of unity and good will, and seeking common ground upon which to unite for offensive and defensive warfare against the common enemy of souls. The Lord has blessed their labors, and prospered them as a people. In the vicinities surround- ing Metamora, Illinois ; Henry and Johnson counties, Iowa ; Gar- den City, Missouri, and Milford, Nebraska, are extensive settle- ments of the brethren, while in a number of other places pros- perous congregations arc to be found. This conference has provided for an evangelizing committee, which sees to the collection of means to defray the expenses of traveling ministers, and to provide for the wants of the poor in the church. It has officially endorsed Bible conferences and Sunday school conferences, and most of the churches are open to continued meetings, Bible readings, and other helpful means of carrying on gospel work. Having broken loose from forms, which in former years, impeded the progress of the church, their greatest fight in this line, is now to counteract the tendency to drift into the opposite extreme — worldiness. But they are for- tunate in having a number of strong men, who are boldly preach- ing the doctrine of entire separation from the world. At first the conference was intended only for ministers, but CONFERENCES. 309 it IS now largel}' attended by the members in general. It is the policy to have an elder in every community where there is suitable material for the same. To further systematize the work, the congregations holding to the conference have been sub-divided into districts and have been put under the oversight of the fol- lowing bishops. The congregations in Illinois are under the care of John Smith, of Metamora, Illinois. The congregations in Iowa are under the care of Sebastian Gerig, of Wayland, Iowa. The congregations in Missouri and Arkansas are under the care of J. J. Hartzler, Garden City, Missouri. The congregations of Kansas and Oklahoma are under the care of Joseph Schlegel, Hartford, Kansas. The congregations of Nebraska, Colorado and Oregon are under the care of Joseph Schlegel, Milford, Nebraska. The brethren just named have been active in promoting the cause of Christ, visiting the congregations and scattered members. They have been ably supported by the assistance of many of their faithful co-workers in the ministry. Among the younger minis- ters who have been active in the evangelistic field are Levi J. Mil- ler, of Garden City, Missouri, and Samuel Gerber, 6f Groveland, Illinois, Peter Zimmerman, of Roanoke, Illinois, has also traveled extensively in the interest of the church. Many of the brethren contribute liberally to the mission and dharitable institutions of the church. Following is an outline of congregations belonging to the district : s e s i s ^ S s s '^ r-* t-H "^ iH N 1 CO S 1 ID ^ 9D 1 N 1 A •4-> 4^ s fl Li O u 1 , ^ xa > » Q t « CU 1-3 I-; u 1 s d E U 5S isPh -325! u o 5. A t4 m Hi 0) W B r^O ^ V §;« M o cS 4>J 1 !°s mill ..a no * n Bk. do ^3 h C Jj M M ♦ 0,04 pi Sr.c . ra o ^1 u a Eh o 2 s 1 Sbb STQQ €2 ■Si g h -0 *« o •:2 s ci !lD bb s o n ■o o a a o M a a oft ■§>. 0) o g o si CO 5 So* 4-1 1 B ■V •S .5 ■3^ - c a bo ,c Id to 10 s a ^ S to Sfe V B s t- a* 2 1 K c 1' »M ■M h 'J ffl * ■°i CO 0) ^ C.I- •I5 So aTjS cE ^« m o ON OO •"3 f o 1 1 3 Cli 1 0) g 1 o c t' H Id 3 M a u ^ ^ H 3 ^ s 3 C3 1 F-? 1 p H Ih l-l 3 Hi r-4 H C H ^ Si ■0 tat > ■0 6 rt o ^ 1 1 g o 5 1 o 1 g o 1 Ph i 1 4J 1 o & M fc s 4 i 8 s a s 1 § )^ 2 S S 1 CO 1 i i 1 1 i r-i ^ iH tH '"' •-* *"< iH S C O 0) s L4 « 0) Q O u ja g F o Iss u X! t4 m M 3 •1-4 h U Ph h; , l-j @« d 2 s >> >> 3 h +J o C3 CD d |Li O h 1 m a p< '3 U > M^-J n 0} cd ■2 Cj M Co pc u 2 C! bt Cj M »S ■2-SP' i •d ■ PT3 1 .2§ >i Sg 13 (tJ c) ng a OS 1 1 1' 01 1' l^ So J K ™ fi 1~1 d d ■a rn u iJ • a 1 g m ■§ a ^ 5 o a a fi c o ^4 4J s 0) 5 g EC C c hi s 3 c ' >. i J 1 1 i ^ 1 i 1 d d d d « . 3 o H O M o t-t o H t> 1^ 1 s s ^ , W . 1 O O w CD 13 o 01 s 5 5 p >> 3 ^ 5 5 5 d ■4-1 3 "0 SI « o K >! ►H •^ -!-> M ° ^ a 02 t? m Pi a m CO W S i s s S !3 1 9 S 1 1 o 1 » o o s ^ HJ s o o o ED a o a 3 1 11 K fK « 1^ & 4> c Q fet- B g £ S5 1 1^ o ^ n o s P t, m 2 .a h €« u c 'O i H s T 4^ 4J ' 1! at F c Q 3 ^*°* S£ t^M „0 t. s ^ Q s s < 1 o at. a §S2g .4 O ^ ai g i & a Co 1 B 3a & u 5 s JOJ3 c a hS Co HO • H3 d 1-3 ^ g« • O t-. ^ s j<3 1 o •^ m o aa o o §^4 bj t-a t-H n 1 3 Q u EG P E a 3 o o E a o 3 1 S oi ni ^ 1 3 i ^ 4 6 o £ oi u ■§ 1 ti; m o ^ •A 15 is o ° O 2; Vi ^ " S ^ 1 1 o 0) Q ■s o a E IS «> U g 3 o u c 6 5 S a 3 S >> 1 CHAPTER XXIV.> NEBRASKA-MINNESOTA CONFERENCE. In 1874 a colony of thirty-five Russian Mennonite families settled in York and Hamilton counties, Nebraska. Their min- ister at this time was Henry Epp. The year foUovring, came Bishop Isaac Peters] who allied himself with these members and organized them into a congregation. The brethren, Epp and Peters, had been co-laborers in the ministry in Russia. Other immigrants came from Russia, and the congregation grew very rapidly. By 1882 the membership had increased to about three hundred thirty. But the history of the congregation was not all sunshine. Coming from different settlements in Russia, the immigrants brought with them a diversity of opinion. Coming into a land of freedom, many of the members felt the A New Congregation release from the restraints imposed under Organized. a despotic government, and were inclined to drift toward worldliness. In vain did the bishop and some of the ministers warn the members of the results of sinful indulgences, and plead for a pure life and entire separation from the world. Two of the ministers, one deacon, and a majority of the members took the ground that the bishop and those who stood by him were too strict in their discipline, and, as a result, the congregation was divided. The bishop with two of the ministers and fifty-eight members organized a new congre- gation and built a new house of worship. The next question was: What shall be their conference re- lations? In faith and practice, they agreed with the Mennonites represented bv the Kansas- Nebraska Conference. But the Ameri- • For the statistics ancT early history of this conference we are in- debted to Isaac Peters and C. M. Wall, of Henderson, Nebraska. . 314 MENNONITE CHURCH HISTORY. can Mennonites used the English language A New Conference Or- almost exclusively, and this congregation ganized Oct. 14, 1889. was exclusively German. It was therefore decided to organize a new conference fnr the benefit of such of the German and Russian Mennonites who agreed with them in faith and practice. Because of the promi- nence of Isaac Peters in the organization of this conference, it was called "Peter's Conference.'" The location of the leading con- gregations has given it the name "Nebraska-Minnesota" Con- ference. In the work of this conference, the brethren in Nebraska have united their forces witli the Mennonites in Minnesota under the-care of Bishop Aaron Wall, of Mountain Lake. "The confer- 'ence is held annually in autumn, changing among the different groups of members, living in the different states ; as Minnesota, Dakota, Nebraska and Kansas." Congregations are also found in Manitoba, Saskatchewan, -Oklahoma and Texas. The adherents to this conference maintain a strict discipline along Gospel lines. Not only are the members forbidden to patronize saloons, but tobacco also is excluded. They are noted for their fervent piety and zeal, for their simple honesty and uprightness in business, and for the hospitality and cleanliness found in their homes. Right here it may not be out of place to say that while the manner of living on the part of some Russian Mennonites has been such as to cast a reproach upon the name, it is by no means true of all of them. The lives and homes of the brethren holding to this conference, as well as members of the "Bruedergemeinde" and other Russian' Mennonite bodies, can justly be taken as a mode! for some of their American critics. The original settlement in York and Hamilton. counties> Nebraska, is divided into three bodies. First : The Peter's church, already described ; Second :. The remaining part, of the original congregation, now adhering to the General Conference Men- monites; Third: The "Ereuedergemeinde," resembling the Peter's churdi in faith and practice, but differing from them in that they insist on the wearing of full beards, and upon immersion as the Bible mode of baptism. CONFERENCES. 315 The members of this conference read the Hterature published by the Mennonite Publishing Company, and work in harmony with the conferences represented by said institution. The dif- ference in language, has, to some extent, interfered with a full co-operation with the other conferences, but has not impaired the oneness in faith. The congregations in the northern part of the district are tinder the oversight of Bishop Aaron Wall. In the southern field. Isaac Peters has been the faithful steward in charge. On account of his old age, Cornelius M. Wall has been ordained a bishop to assist him. Following is an outline of congregations in their part of the conference district : Ebenezer Church, York county, Nebraska, (House built in 1880). Ministers — Isaac Peters, C. M. Wall, John P. Epp, Peter P. Epp. Deacon — Cornelius P. Epp, Present membership, thirty-nine. Ebenezer Church, Jefferson county, Nebraska, (House built in 1891). Ministers — Henry RatzlaflF, Henry J. Ratzlaff, Peter J. Fast. Deacon-^Bernard Kroeker, Present membership, fifty-one. Ebenezer Church, McPherson county, Kansas, (House built in 1892). Ministers— J. J. Pauls, Henry A. Wiens. Deacon-7-Henry J. Neufeld. Present membership, forty-four. There are also small congregations in Grant county, Okla- homa (15 members) in charge of John J. Neufeld; in Fort Bend, Texas, (15 members) in charge of Bernhard Kroeker; and in Shem^an county, Nebraska, (6 members) in charge of Wilhelm Theisen. We are unable to give a full report of the congregations un- der the oversight of Aaron Wall. We quote the following from Isaac Peters and C. M. Wall : '^ ) 3i6 MENNONITE CHURCH HISTORY. The preachers at the present time (1902) in Bishop Wall's dhurch are : Henry Fastsen, Henry E. Fast, Peter Schultz, (now of Saskatchewan) Henry Duech, Cornelius Theisen (deacon), Minnesota; Henry P. Unruh and Henry C. Unruh (ministers) and C. H. Unruh (deacon), South Dakota; Abraham Freisen, Steinbach, Manitoba. CHAPTER XXV. NORTHWESTERN CONFERENCE. This conference is a child of the Mennonite Conference of Ontario, Canada. As in the United States, so in Canada, the tide of emigration is rolling westward. Finding it difficult to se- cure homes in Ontario, a niimher of our brethren there determined to seek cheaper lands farther west. Onward they sped past the Russian Mennonite settlement in Manitoba, and finally secured what they considered a desirable location in the province of Alberta. The pioneers in this movement were Elias Bricker and An- drew Weber. They were followed by Isaac .Snyder, Amos and John Brubaker, Abram Weideman, John Lehman, and others. About the same time, a number of families representing the Mennonite Brethren in Christ, settled in the same vicinity. A| first there were no ministers among them, but they organized Sunday schools and Bible readings, and occasionally enjoyed the services of visiting ministers. The members of the two churches worked together to some extent. The brethren were not long in sending out the Macedonian cry. While they came here in search of cheaper homes, they were not unmindful of the fact that they, their children, and their neighbors, needed spiritual food as well, The Work of ^"'^ ^^^^ ^" urgent call to their brethren S. F. Coffman. in Ontario to make some arrangement whereby the bread of life miglit be broken to them. The Ontario conference responded by sending S. F. Coffman to Alberta with instructions to preach the Word and take steps in tlie direction of organizing congregations as he and the brotherhood there found advisable. Bro. Coffman went on his mission during the summer of 1901, and remained four ■ months During this time he labored in the vicinity of Carstairs, 3i8 MENNONTTE CHURCH HISTORY. I Okatoks, and Mayton. He baptized a nvimber of applicants, or- dained the brethren, Israel Shantz and Norman J. Stauif er, to the ministry, and organized congregations at three different places. Having completed the work he was commissioned to do, he re- turned to his post of duty in Ontario, leaving the cause in Al- berta in a promising condition, and the brotherhood encouraged to press on in the work. These congregations being so far removed from tKe congre- gations in Ontario, it was felt that a new Conference Organ- conference should be organized. Again ized 1903. the Ontario brethren came to their assist- ance by sending Bishop Elias Weber among them, and a conference was organized July 28, 1903. Before he left Alberta, Bro. Weber ordained A. S. Bauman to the bishop- ric. The work in Alberta has prospered from the beginning. Though the membership is small, the Lord is adding others to their number. In financial matters the brethren seem to be rea- sonably prosperous. At the time of tlieir conference, June 10, 1904, the following congregations were reported : 1 West Zion In charge of Israel R. Shantz, minister, andAmos Weber, deacon. Membership, 41. Meeting house built in November, 1901. 2 Mount View In charge of Norman Stauffer and Isaac Miller, ministers, and Abraham Wambold, deacon. Membership, 28. Meeting house built in the spring of 1902. 3 Mayton In charge of A. S. Bauman, (the only bishop in the district,) and Noah Gerber, deacon. Membership, 22. Meeting house built in the spring of 1902. The brethren are active in keeping up Sunday schools, Bible readings, and other forms of religious work. That God may use them as instruments in bringing the pure Gospel to the thousands of famishing souls in their district, is the earnest prayer of the promoters of the conference. CPJAPTER XXVI. SCHISMS. It is not pleasant to write about church divisions. Recog- nizing that each event of this kind means the loss of immortal souls, we are made to feel the fearful cost of brethren failing "to dwell together in unity." The !\Iennonite Church is no exception to the general rule. A complete record of our history presents some unfortunate divisions. We might moralize on what might be accomplished if every one bearing the name '"Mennonite" could be enlisted in the same organization, thus presenting a solid front to the enemy of souls. But it is the purpose of this chapter to present the facts of history, and leave the reader to reflect upon what might have been. It mjay be of interest to examine the causes of these divisions. If by looking at past misfortunes, we may be enabled to avoid similar calamities in the future, we are well repaid for our efforts. Among the most prominent of these causes, we may mention the following : First, Contention mithin the ranks. Churches seldom di- vide on Bible doctrine. Zealous brethren often differ in their views, but so long as they are knit together by the "bond of per- fectness," they bear with one another. But where strife or con- tention enters, love can not long exist. Then the brethren re- member that they do not look at things alike; and church doc- trine is often, though not always, taken as the pretext for quarrel- ing. Second, Lust for power and popularity on the part of am- bitious men, . The origin of several of the branches that sprung from the Mennonites can be traced to this cause. 320 MENNONITE CHURCH HISTORY. Third, Lack of indoctrination and spiritual life. Lacking in these two essentials, some of our people became subject to •worldly influences. C<;iuses Briefly Stated. Fourth, Lack of subordination to God and the church. This is an outgrowth of the cause just mentioned. The Mennonite Church has always stood for a high standard. Unfortunately there have been members and bodies of members all along during its history who have refused to submit. The result has been either compromise with sin (as done in some places), or going oft" to other churches or forming independent bodies. Fifth, Lack of patience and toleration. It is reasonably certain that several of our church divisions might have been avoided had there been more forbearance exercised. Sixth, A failure to keep up a General Conference repre- senting the whole church. Had there been more general con- ferences like the one held at Dort in T.632, our church might have a different history. Our brethren would have kept in closer touch witli one another, the indoctrination would have been more uniform, and designing leaders would have been more slow to oppose the whole church than a portion of it only. A general conference is a powerful factor in promoting and maintaining a uniformity of doctrine and sympathy and life and discipline. We have already referred to the differences of opinion and practice that existed in the days of Menno Simon ; to the contro- versy between Jacob Ammon and his brethren, and the subseqiient division (1693) and to the different kinds of Mennonites now to be found in Europe. Divisions in Europe. ^"he purpose of this and succeeding chap- ters is to continue the subject as it applies to the Mennonites in America. When the Revolutionary War broke out (1775) it was a question as to what should be the attitude of the Mennonites toward both sides involved in the controversy. Some opposed paying war taxes. Otlicrs claimed that it was the Christian's duty SCHISMS. 321 to be subject to the higher powers, with- out asking questions as to what should be A Split on the War done with the taxes. Among those who Question (1777). were prominent in the controversy was Christian Funk of Franconia. Various questions agitated the minds of the brethren until finally, in 1777, a division occurred. The schism, sometimes called the "Chris- tian Funk schism" lasted for nearly half a century, when the se- ceding brethren returned to the church. About this time the church in Lancaster county, Pennsylvania, was considerably exercised through the apostasy of Martin Boehm. Boehm had been a minister in the church for some years, when he claimed to have received "new light." He spoke with great bold- ness, but not always with discretion. Grad- ually he drifted out in the direction of liberalism. The brethren labored with great patience to regain his loyalty; but Boehm proved both inconsistent and headstrong, and was finally disowned. Uniting with Otterbein of the German Reformed Church; he became one of the founders of the United Brethren Church.t The first independent body of people calling themselves Men- monites to secede from the Mennonite Church in America was the Herrites, who left the church in Lancaster county, Pennsylvania, in 181 1. The following church leaders were either expelled or disowned, or left Subsequent Schisms. the church voluntarily, and became promi- nent in the organization of independent bodies : Jacob Stauffer (1846), John H. Oberholtzer (1848), John Holdeman (1859), Jacob Wisler (1871), Daniel Brenneman (1874). A history of these schisms will be given in succeeding chapters. • See letter prepared by Mennonite ministers of Lancaster, pub- lished In "Mennonite Churoli and Her Accusers," by J. F. Punk. 322 MENNONITE CHURCH HISTORY. 'Since 1875 there have been disturbances in a number of con- gregations, a few of which have been actually divided ; but noth- ing like a general division has taken place. On several occasions, when the peace of tlie church was threatened, the brethren re- sorted mightily to God in prayer, which has been found to be the best preventative. That God njay deliver us from further schisms and eventually unite us under the same banner, is the earnest pray- er of many a pious heart. CHAPTER XXVII. REFORMED MENNONITES. (HERiRITBS.) The Reformed Mennonites, or "Herrites," as they are usually called, had their origin in Lancaster county, Pennsylvania, in 1811. The organization of this church marked the first permanent divis- ion which occurred in the Mennonite Church of America. For years there had been a conviction on the part of some of the Mennonites that the church was not rigid enough in its dis- cipline. They believed that the church should not allow its mem- bers to eat with expelled members, and that since Mennonite people are "a peculiar people," they should have nothing to do with other churches. Right here it may be in order to say that the Mennonite church holds two doctrines, which, when taken together and kept in their proper place, form essential features of a well-rounded Christian faith ; but when undue emphasis is placed upon a partisan construction of these doctrines, they form the basis for two widely separated extremes. The first of these is the doctrine of entire separation from the world. This doctrine may be so construed and emphasized as to lead to an exclusiA^eness which is both un- scriptural and unwise. Several bodies have left the Mennonite Church and drifted into this channel. The other is the doctrine of salvation by grace through faith. It is easy to look at this doc- trine in a light which would minimize the importance of right- eousness as manifested by works, and thus lay the foundation for a liberalism which would do violence to many plain scripture teach- ings. Some Mennonites have unfortunately followed this line. Why this church started when it did, has been a matter of dispute. It is claimed by the founders of the church that they could no longer endure the corruption in the church, and left it that they might begin a "Reformed Mennonite Churc'h," gather 324 MENNONITE CHURCH HISTORY. up the righteous members in the old Mermonite organization, and leave the rest to their own fallen course. On the other hand, it is charged that Francis Herr, father of John Herr, the founder of the new church, had fallen under the censure qJE the church because of questionable methods in horse trading. That in the efiEort to get matters rectified, a storm was aroused wliich resulted in the organization of the church now under consideration. Two things can be established from written and printed testimony still avail- able. First, there were some at this time who did think the church was not strict enough in discipline; secondly, the church did have some difficulty with Francis Herr about his horse trade. How much tliese facts figured in the organization of the church, probably no one living can tell. The new band began to hold regular meetings and their number steadily increased. The question as to who should be their leader was discussed at their private meetings, and their choice finally fell on John Herr,* son of Francis Organized 1811. Herr. Confessing himself called of God to raise the fallen state of the church, he set about with great energy to accomplish this result. The -move- ment was attended with some success, and within thirty" years from its origin, the church had organizations in Lancaster, Montgom- ery. Dauphin, Cumberland and Franklin counties, Pennsylvania; Richland and Wayne counties, Ohio; Wayne county, Indiana; Erie and Livingston counties, New York, and in Canada. In faith and practice, they retain most of the doctrines of the church they left. They lay great stress upon "the avoidance," re- fusing to give social recognition to excommunicated members. * John Herr was a descendant of Hans Herr, the first Mennonite minister in I.anca.=!tor Co., Fa. AX the time he became the fouiider of his new church he was about 30 years of age and had never connected with the Mennonite Church, but when the controversies started which led to the organization of a new church, he took sides aprainst the Men- nonite church and so impressed Iiis personality upon his co-workers that he was at once recognized as a leader. Being: chosen to head the now movement, he pushed the w^ork with all the vigor which young man- hood could muster, and, af a preacher and as a writer, lie proved him- self a leader of considerable ability. His charges of (jenerai corruption against the Mennonite Church were not in accordance w^ith facts, as the writings and testimony of many of the brethren of that day give evidence of deep piety, pure life, and consecrated work. SCHISMS. 325 They consider it wrong to listen to relig- Church Doctrines. ious services conducted by people of other denominations. In dress they are severely plain, but most of them bring up their children in the height of fashion. They believe in plain houses, but credit their children with unnecessary furnishings in them. In daily life, most of them are noted for their uprightness. They claim that no sins were forgiven before Christ died on the cross.* The fact that their members are taug-ht that this is the only true church, and never listen to the doctrines of other denomi- nations, has the effect of making all their loyal members, staunch defenders of their faith. The care which they exercise in the choice of their ministers secures for them an able ministry. These facts account for the growth of the church in its early days. But all their strictness in discipline, zeal for their faith, ability in the ministry, and denunciation of other churches, have not been able to counteract the effect ot their allowing the (diildren to grow up without being kept under strict discipline. The church is hardly holding her own in numbers. Their largest congregation is in Lancaster city, where they have a membership of about three hundred, and a house of wor- ship, fifty- four by ninety-four feet — the largest Mennonite church in America. Their second largest congregation is at Landisville, Pennsylvania. Beside these, they have ten other congregations in Lancaster county, Pennsylvania, and small congregations and scat- tered members m several other counties and states. • In one of their books, "Christianity Deflned," P. 14, w'e find the language: "All mankind must certainly have been in their sins till Christ came and satisfied the justice of God. Inasmuch as they ivere in their sins, they could not receive the Holy Spirit as p,n indwelling power, because He would not dwell in a defiled temple John the Baptist with those referred to, were yet under the judg-raent of a broken law. and the dominion of sin, beoau.se the blood of Christ was not yet shed." CHAPTER XXVIII. GENERAL CONFERENCE MENNONITES. (NEW SCHOOL.) The second schism of importance in the Mennonite Church of America, was the Oberholtzer schism, of eastern Pennsyl- vania. John H. Oberholtzer* was a minister in the West Swamp church, Bucks county, Pennsylvania. Oberholtzer Schism, ^^^^ ^j^^^.^^^ ^j^^j^ ^^ ^^ ^^^^^^ ^^^ church were lack of system and progres- sion. The charges which the church had against him were stuU- bornness and dangerous tendencies toward 'worldliness. The re- striction in dress which the conference required of its ministers did not appeal to him as being necessary, and he refused to sub- mit. His plan of adopting a constitution for the conference was twice rejected by the conference. It is easier to start a breach than it is to heal one. So it happened in this instance ; for when Oberholtzer continued steadfast in his demands, and refused to ac- cede to the demands of his brethren in conference, the Franconia Conference, in 1847, withdrew fellowship from him and his sym- pathizers, until they should recant. Instead of recanting, he, with • J. H. Oborholtzer was born in Bucks Co., Pa., Jan. 10, 1809. Be- gan teaching at sixteen and foUowefl it for fifteen years. Ijearning the lock.smith trade, he followed that for a livelihood. In early life ho united with the Mennonite Church, and w^as called to the ministry In 1812. Youn.ar, aggressive, and able, he soon attracted wide attention. His strong will, positive character, and attempted reforms brouglit him Into conflict with his co-workei-s in conference, wliich resulted in his excommunication in 1847. lie and his followers reorganized immedi- ately and started to build up a new church. He began the publication of his "Eeligioeser Botscbafter" in 1852, and wrote a book In his own defense in 1860. He was the moderator of his home conference .almost continuously from its organization until 1S72, and presided frequently over the earlier sessions of the General Conference. He warmly es- poused the cause of Sunday school.i, missions, and education, and his personality was felt in all the earlier movements of the church along these lines. He was a man of robust constitution, a tireless worker, of Indomitable will, and an ardent defender of what he conceived to be right. Had he been less impulsive, and more considerate for the wishes and judgment of his brethren, his splendid organizing abilities might have been spent for the upbuilding of the church of his youth. As it was, to him, more than to any one man, is due the credit for the rapid growth of- the church to which he devoted the energies of his maturer years. He died Feb. 15, 1895. SCHISMS. 327 sixteen other ministers, organized a separate confereiice, Oc±ober 28. 1847. Oberholtzer now pushed his work with great vigor. In 1852 he began the publication of his paper, the "ReHgioeser Bots- chafter." This name was afterwards changed to "Christliches ^^ , , „ .,. Volksblatt." Though active in promoting Eifort at Reconcilia- , . . ,? ... ^■^g^ . the mterests of his new organization, he had not yet given up hopes of reconcili- ation. In his paper, he strongly plead for union, and in his book, written in i860, in his own defence, he suggested plans whereby peace and union could be restored. His plans, however, did not meet the approval of the church leaders, who wanted to see submission to church discipline as the first requisite for reconciliation. It is unfortunate that a reconciliation could not have been effected. It was about this time that the question of closer fellowship among all the Mennonites of America was ab- sorbing the minds of the brotherhood in many places, and had the leading spirit in the movement for general unification been a minister in full standing in the church, rather than the leader of a dissenting body, the history of the Mennonite ' Church in America might read quite different from what it does. While Oberholtzer manifested a self-will and lack of consideration for the judgment of his brethren, some of the things for which he contended were right. If his disposition could have been temp- ered by the conservatism of his brethren; and they in turn have imbibed some of his aggressiveness, the two combined would have formed an aggressive conservatism which would have proven a power in the development of the church. THE MOVEMENT TOWARD A GENERAL CONFEEENCE. Meanwhile events were transpiring in other places which attracted Oberholtzer's attention. In parts of Canada the congregations were small, and some of the brethren there felt the need of more aggressive work. The most active exponent of this idea was T^aniel Hoch, of nea.' 328 MENNONITE CHURCH HISTORY. Niagara Falls, who traveled extensively, Movement in Canada preaching to and encouraging the smaller and Ohio. congregations. He afterward became one of the leaders of the organization of the General Conference. In 1855 an organization was effected, styling itself the "Conference Council of Canada West and Ohio." In response to Oberholtzer's editorials on the question of union, this conference, in 1857, adopted resolutions favoring the idea of holding "a general council of the Mennonites of America." There vrcre no immediate results from these resolutions, save the manufacture of sentiment in favor of the plan. In Lee county, Iowa, there were two small congregations, composed of immigrants from South Germany. Among the leaders in this colony were the Showalters and Krehbiels — families which are still prominent in the councils Conference in Iowa, o^ the church. At the suggestion of March 21, 1859. Daniel Krehbiel, a conference of the lead- ers of these congregations was held in the Zion Church, March 21, 1859. This proved to be the beginning of a powerful organization. Thoug'h representing a mere hand- ful of members, this little meeting had for its leading topic the union of all the Mennonites of America, and strong resolutions were- adopted looking to this end, and attracted wide attention. The plan was discussed through the columns of the "Volksblatt," and warmly approved by Oberholtzer, Hoch, and others. As a result of these various efforts, the General Conference became a reality. The first meeting was held at West Point, Lee county, Iowa, May 28 and 29, i860, with J. H. Oberholtzer president and Christian Showalter, secre- First Meeting of the ^arv. The leading questions discussed General Conference, ' , . ■ ■ ^, r n Mav 28 29 1850 were education, missions, the union of all American Mennonites, and articles of faith. This was the beginning of an organization which has ever since been extending its sphere of influence. The leaders in the organization have shown themselves vigilant, enterprising, and aggressive, and the rank and file have largely imbibed the same spirit. As a result, many independent congregations, calling SCHISMS. 329 themselves Mennonites, have allied themselves with this confer- ence. There is, however, one weakness about their plan of union in that they have made the name Mennonite, rather than Gospel principles, the basis for their union. H. P. Krehbiel, in an ably written history of this conference, says*: "The General Conference is not a separate class or division of Mennonites which may be distinguis'hed from others by special doctrines or customs. It is impossible to class the conference as such a divis- ion, because her membership list contains churches which differ very much in customs and special views, and which to this day retain these differences precisely as they did previous to uniting with the conference." Confessing their differences in faith, concerning certain ordinances and restrictions, they pro- ceed precisely as if these differences did not exist. Moreover, instances have occurred where congregations were divided into factions, and yet each faction, as a separate congregation, was recognized as part of the same conference. Such conditions naturally call for the inquiry: If these brethren are not near enough one that they may fellowship one another in the same congregation, why should they assume to appear one, by working together in the same conference? Union is right. Co-operation is right. We long to see the day when all people, calling them- selves Mennonites, can be united in one body — btit not until they can fellowship one another, united upon Gospel principles. Another question: What shotild be the attitude of the American Mennonite Church toward the General Conference Men- nonites? We answer, the most friendly kind. Our prayer is that some day there may be union, real union. Our fathers were separated under circumstances over which we have no control. We are kinsmen, and agree on many points of doctrine. We long to see the time, when, after we have measured our relations and we see how we stand, that there may be two series of conferences : First, conferences between bodies, to see how they may be united in faith and practice ; second, conferences within one united body to further the interests of the kingdom.. • Page 68. 330 MEN N ON IT E CHURCH HISTORY. CHURCH KXTENSION. Since the organization of this conference, regular sessions have 'been held, and now meets once in three years. New congre- gations have been added from time to time. Establishing friendly relations with the Mennonites of Europe, they united with them in supporting mission work. It was largely because of these friendly relations that the Mennonite emigrants from Europe united with this conference sooner or later. A previous chapter is devoted to European settlements in America. Most of those who have emigrated to America, during the last half century andjome who were here before, now belong to this conference. In Ohio and Indiana are large congregations of Swiss Mennonites, numbering among them some of the ablest men in the church. The congregation at Bluffton, Ohio, furnishes one of the ablest among the evangelists in the person of J. B. Baer. Under the oversight of Eld. John Moser, this congregation has become a stronghold in the church.* At Berne, Indiana, is another strong congregation. Here is found the central publish- ing house of the church, supported by stalwart men like S. F. Sprunger and I. A. Sommer. In Kansas, Nebraska, Minnesota, the Dakotas and Manitoba, arc large settlements of Russian Men- nonites. Through the efforts of Christian Krehbielt and others, Uie attention of these people was directed to the General Confer- ence, and many of them now co-operate with it. No sooner had they established themselves in America than they began to take steps to educate their diildren in their native tongue. The col- leges at Newton, Kansas, at Gretna, Manitoba, besides a number of educational institutions at other places, are the result of this • Thi.s congregation has lately been separated Into several congre- g-ations through strife and contention t Christian Krehblel was born in Bavaria October 18, 1832. Came ■with his parents to America in 1851. Settled in Lee county, Iowa, where he worked on a farm. In 1860 he moved to Summerfield, Illinois, where he was called to the ministry in 1866. Conceiving the idea of opening a settlement for Mennonites in Kansas, he devoted his entire energies to this task, and suoceedetl beyond expectation. He took an active part In colonizing Russian immigrants in Kansas, and himself moved there in 1879. He settled on a homestead near Hialstenrl, where he became pastor of a large congregation, and an active force in organizing congrega- tions in that part of the Tield. He is active in promoting the various interests of the church, and exerts a wide infiuence throughout the brotherhood. SCHISMS. 331 movement. Emigrants from Germany, too, helped to swell the members'hip of this conference. CONFERENCES. At the time of the organization of the General Conference, there were three conference organizations in existence. These were Cybei^holtzer's conference in Eastern Pennsylvania, the "Conference Council of the Mennonite Community of Canada West and Ohio," and the little organization in Eee county, Iowa. Since then there have been a number of changes and additions. At present there are five conference organizations, named and located as follows : I. The eastern conference, organized by J. H. Oberholtzer, in 1847, embraces congregations located in eastern Pennsylvania. "In 1897, sixteen churches were connected, having a total mem- bership of 1,650:"* The aggressive policy of Oberholtzer has been kept up ever since. Among the most widely known of the leaders at this time are A. B. Shelly, A. S. Shelly, A. M. Fretz, J. S. Moyer, and N. B. Grubb. It was here that both the leading church periodicals, the "Bundesbote" (German) and "The Men- nonite" (English) had their origin. There is an Old Folks' Home at Frederick, Montgomery county, founded in 1896, and mission work is carried on in Philadelphia, under the leadership of N. B. Grubb. II. The middle di.strict conference was organized in i86p, by a union of the congregations in Lee county, Iowa, and at Summerfield, Illinois. It is at present the most populous of the conferences holding to the General Conference, and embraces the congregations located in Ohio, Indiana, Iowa, and Missouri. The "Mennonite Book Concern," of Berne, Indiana, and the "Central Mennonite College," of Bluffton, Ohio, are two institutions lo- cated within the territory of, and largely supported by this con- ference. • Kiehblel. i 332 MENNONITE CHURCH HISTORY. * III. The western district conference^ formerly the "Kansas Conference," was reorganized in 1891, so as to include congregations outside of Kansas, and at present embraces congre- gations in Kansas, Nebraska, and Oklahoma. This conference is noted for its activity in mission and educational work. IV. The northern conference, organized at Mountain Lake, Minnesota, comprises the congregations in Minnesota and thfe Dakotas. Among those present at its organization was J. B. Baer, the church missionary, whose efforts did much to make this conference possible. This conference has one of its members, J. A. Penner, of Moimtain Lake, doing missionary work in India. V. The pacific coast conference was organized in 1896, at Salem, Oregon, and embraces a number of small congregations in the states on the Pacific coast. MISSIONS. From the oi^anization of the General Conference there has been a pronounced sentiment in favor of mission work. At first the conference co-operated with the Mennonites of Europe by sending contributions to Europe in the in- Missions in the terest of the cause. At home, there was Indian Territory. some activity in home evangelistic work, and as time rolled on this sentiment crys- tallized in favor of starting missions in America. The subject was discussed at numerous conferences, and finally took definite shape in the organization of mission work among the Arapahoe Indians. Am.ong those who were most active in this movement were Christian Krehbiel, David Goerz,* John Haury, H. R. Voth, * David Goerz was a succes.sful young' teacher in Russia, when, in 1873, he was called to teach In a parochial school at Summerfleld, Illi- nois. He did not long remain at this place, however, but cast his lot with the emigration movement to Kansas. Here his voice In the council of the church was soon regarded with great respect, and is now one of the most influential men of the church. A man of great executive ability his business sense is frequently made use of in various church enterprises. As business manager of IJethol College, he has been a suc- cess, and his practical views have done much for the success of mis- sion work, both in the Indian Territory and in India. As minister, edu- cator and counselor he is still active in the service. SCHISMS. 333 and others The last two, together with a number of co-workers, were the missionaries in charge. By 1883 missions had been es- tablished at Darlington and Cantonment. The plan was to establish schools and educate the Indians in the arts of civiliza- tion,as well as to inculcate the principles of Christianity. The work was carried on with great vigor for a number of years, and received encouragement from government officials. Though at- tended with some favorable results, it was not attended with en- tire success, and interest, once centered upon this field, has been shifted to other fields. The missionaries, however, have won the confidence of the Indians ; and the future may yet witness great results. The great famine in India in 1896-7, during which the Men- nonites of America, contributed so liberally to the temporal wants of the people of that stricken country, directed their minds to a still greater famine there, for want of some one to hand out t'he Bread of Life. The Mennonite Evangelizing and Benevolent Board followed up the work begun by George Lambert, by sending out J. A. Ressler and W. B. Page and wife, who opened up a mission at Dhamtari, noticed more fully in another India Mission. chapter. This was followed up later on by the General Conference Mennonites, Who sent David Goerz and J- A. Penner to India, to investigate the field and find a suitable place for a mission. After a thorough investigation, it was decided to establish a mission at Champa, C. P., where J. A. Penner and wife are now at work. They send out the usual missionaries' appeal: "Send us means. Send us workers." EDUCATIONAL. One of the first questions agitated after the organization of this conference, was to establish a theological school for the train- ing of ministers. The idea had for its active champions J. H, Oberholtzer, Daniel Hoch, Daniel Krehbiel, Ephraim Hunsberger and others among the church leaders. Funds were raised to erect a suitable school building, and Wadsworth, Ohio, was se- lected as the most suitable site. The building was dedicated in 334 MEN N ON IT E CHURCH HISTORY. 1866, amid imposing ceremonies, and much was hoped for the future of the school. But it is one thing to plan, and another thing to execute. The prime movers of the school, though en- thusiastic school men, were inexperienced in this line of work. The attendance was not so large as ex- pected. The opposition within the church Theological School at ^.^g ^^^e pronounced than the friends of ' " the school had at first realized. The teachers could not always agree, and the students were not always as orderly as they should have been. The debt piled up. Great efforts were made by many of the friends of the institution to furnish funds sufficient to save it, but many more were disheartened, and the school was abandoned in 1878, having been conducted eleven years. The school, though itself a failure, did much to shape the future policy of the church, inasmuch as many of the students be- came the after history-makers of the dliurch, and are now recogr nized among her strongest ministers and workers. Bethel college, located at Newton, Kansas, was completed in 1893, at a cost of about thirty-hve thousand dollars. The idea of establishing a German church school having been endorsed by the Kansas conference, a school was started Bethel College, i" lialstead about the year 1882. The Newton, Kansas. pioneer in this enterprise was H. H. Ewert, who as principal of the school, saw it grow in size and influence, until it developed into a college of recognizefl standing. When the question of erecting a suitable college building came up, it was found that Newton offered bet- ter advantages than Halstead, and was therefore chosen as the permanent site for the school. With David Goerz as business manager, an able faculty devoted to their calling, a liberal en- dowment, and buildings of ample size, the school has thus far been considered a success. Other schools conducted in the interest of the churdh are a normal school at Gretna, Manitoba, founded about 1891 ; the Central Mcnnonite College, located at Bluffton, Ohio, founded in SCHISMS, 335 1901 ; and smaller institutions of learning Other Schools. in Nebraska, Minnesota, South Dakota, and Saskatchewan. In many places, German schools are upheld for the purpose of keeping up the language within the congregations. PUBLISHING INTERESTS. The pioneer along this line was j. H. Oberholtzer, whose ef- forts in establishing and maintaining a church paper have already been noticed. In eastern Pennsylvania and in Kansas there was for years, a marked interest in keeping the church supplied with literature. As the various publications and publishing interests began to conflict, it was seen that a consolidation would best serve the interests of the cliurch. Accordingly the matter was taken up in conferences, and an agreement reached. Berne, Indiana, was chosen as a suitable location, and the"Mennonite Book Con- cern"* adopted as the publishing company of the .dhurch. The several smaller papers were combined, and now the Bundes Bote is the recognized German organ of the church, while "The Men^ nonite" performs a similar function in the English language. The church carries a full line of Sunday school literature. A number of books have been published, among them a "History of the Mennonites," by David Goerz, of Newton, Kansas, one on the same subject by C. H. A. Van der Smissen, of Summerfield, 111., and a more extensive work on the same subject by C. H. Wedel, Newton, Kansas, all m the German language, while H. P. Kreh- biel is author of a history of the General Conference of Men- nonites of North America. * This institution was formerly owned and controlled by Joel Welty and S. F. Sprunger. CHAPTER XXIX. THE CHURCH OF GOD IN CHRIST. This church, better known as "Holdemanites," was founded in 1859. Its founder was John Holdeman,* who, aibout the year 18.1)3, was baptized into the Menhonite Church in Wayne county, Ohio. Claiming to have a call to preach, he made his first effort one Sunday in January, 1858. This was in his own house, where for two hours he rganize n . preached to a congregation of eleven souls, including members of his own family. His theme was two-fold : First, He had been called of God ta preach ; second. The Mennonite Church had drifted from the "old foundation." At this time he had no expressed idea of leaving the church. His first hope was that the church would recognize his claims, and ordain him to the ministry. In this he was disappointed. He found in. Abraham Rohrer, the bishop, an overseer who watched the interests of his flock and who was not to be moved by the claims of individuals unless backed by the best of evidence. He next sought another people whose doctrines and sympathies were in harmony with his own. With this end in view, he made a trip to Lancaster county, Pennsylvania, hoping to find a congenial • John Holdeman was born jn Ohio In 1832. Farming was^his life work, although he spent much of his time in traveling and writing for the cause he espoused. He united with the church at twenty-one, com- menced preaching at twenty-flve, and organized a church of his own at twenty.seven. He wrote a number of books in defense of his chnreh and doctrines. Among his :}Ublications are, "The Old Ground," "History of the Church of God," and Spiegel der Wahrhelt." His tireless aeal and his boldness In attacking those whose opinions dltCered from his own won him the devotion of his followers. His last years were clouded In financial disaster, he having spent his fortune in publishing his lit- erature, in the "Lichty law suit," and unfortunate business ventures. He moved to Jasper oountys' Missouri, in 188S, q,nd thence to MoPherson county, Kansas, in 1893, where he died in 1900. SCHISMS. 337 home in t!ie "Staiiffert Church." Here he failed to find a people whom he considered on "the old foundation." Returning home, he took steps to organize a church of his own. In doctrines, these people differ very little from the Mennon- ites. Holdeman's expressed reasons for leaving the church were : First, Because his claim to being called of God to preach was not recognized by the church ; and, second, because the old Mennonite Church had become "hopelessly corrupt." On this last point he and his followers were Chjrch Doctrines. , ,. , ,, ... ^ , very emphatic, and the doctrme of shun- ning in its extreme literal sense was enforc- ed agamst members who had been proven unfaithful. The taking of interest in money was pronounced ."usury," and condemned in the severest terms. Holdeman claimed to be endowed with the spirit of prophecy ; but he used this gift too freely for safety, as many of his prophe- cies were never fulfilled. From the beginning of his labors, he had a small following. The church grew slowly but gradually, and before many years, had a few members in other states, the largest settlement being in Michigan. When the Russian Mennonites settled in America in the early seventies, they presented a har- vest to those who had left the Mennonite Growth of the Church. Church. Tldldeman land his tolaborers were among those who used their persua- sive powers, with the result that several hundred of the Russian Mennonites were brought over to their faith. Their congregations in Kansas and Manitoba are still the largest congregations in the church, the congregation in Kansas (McPherson county), numbering about 300 members. t Jacob Stauffer was a minister in Lancaster county Pennsylvania. A rnisunderstanding arising, he was expelled about the year 1846. His congreg-ation desiring him to continue preaching, he sought the advice of his former oolaborers in the ministry. They advised him. to preach if his congregation so desired. Taking their advice in part, he commenced preaching and started a new church. He was very rigid in his discipline, and his followers claim to be the only true church. The church has never prospered, and there are now only; three small congregations in existence- One in Lancaster county, Pennsylvania; one in Snyder county, Pennsylvania, knd one in May City, Iowa. The total membership Is probably less than one hundred. 338 MENNONITE CHURCH HISTORY. In 1903 there were reported from the church the names of twenty-seven ministers, distributed among the states as follows: Kansas, ten; Manitoba, seven; Michigan, three; Missouri, two; Texas, two ; Oregan, one ; North Dakota, membership has been variouslv estimated Location and Size. o ^i tn 1 j. -r-i one; South Dakota, one. Ihe present from five to eight hundred. The church has always prided itself in its rigid discipline, and laid great stress on the claim that in doctrine and discipline they are traveling the paths trodden b)'^ Menno Simon and other leaders of the Reformation period. Their rigid adherence to the doctrine of shunning excommunicated members has been the cause of endless trouble, oftentimes making communion impos- sible, and sometimes scattering whole congregations. Since the death of Holdeman, the church has in places relaxed in some of its stringency. Whether the organization, since the death of its founder, will wane in power and membership, or retrace its steps and be merged into the mother church, or take on a new leiise of life and become an active power in the work of rescuing the lost, remains for the future historian to record. \i ..i. > CHAPTER XXX. THE WISLER MENNONITES. To '•elate in full the causes which led to the organization of this church would fill a volume. Urieily told, the story is as fol- lows : Jacob Wisler was one of the first Mennonite ministers and bishops in Indiaiia. He saw the growth of the church there from its beginning, and was identified with her history. But all the preaching was in German. As time passed on, the necessity and demand for English preaching became more urgent, and the body of members Origin of the Church. , " , . , - , . became more and more convmced that this want should be supplied. About this time, D::,niel Brenneman, a mmister from Ohio, appeared on the field. In the eyes of many, he was the man for the place. He was orthodox in his views, though inclined to be radical on some ques- tions. He could handle both languages excellently. He was eloquent, aggressive, a good singer, and full of life. The church revived. Crowded houses greeted him wherever he went. His services were- demanded frequently at funerals and on other oc- casions. So far the story runs smoothly, but something happened. Bren- neman and Wisler were now both ministers in the same congrega- tion-^the Yellow Creek congregation, about ten miles south of Elkhart. The difficulty that arose between them is similar to that * Jacob Wisler was born in Lanoaster county, Pennsylvania, October 31, 1808. In early life he moved to Ohio, vi^ere, in 1833, he was called to the ministry. In the spring- of ISdS he moved to Elkhart county, In- diana, where he became the flrst active Mennonite bishop in the state. He was an earnest advocate of the principles of the Mennonite Church, and but for the unfortunate circumstances which led to his withdrawal might have died in the church which commissioned him to preach. His greatest weakness in factional controversies seemed to have been m al- lowing himself to be led by men less peaceably inclined than himself, and this gave him the trouble In church trials. After the separation ho was an honored leader in his own church, and died at an advanced old age In XS89. 340 MENNONITE CHURCH HISTORY. which has existed between many other rival ministers. The friends of Wisler charged that Brenneman was vain of his populariti'. disrespectful to the bishop (Wisler), overbearing in his disposi- tion, and ambitious for place and power. The friends of Brenne- man charged that Wisler was envious because of his co-worker's superior ability and greater popularity. The fire thus started in- creased in intensity, until Jacob Wisler found himself outside of 'the Mennonite Church, at the head of a small body which claimed to be the real church. There were numerous efforts made at reconciliation; but as the controversy advanced, questions of church policy entered, and rendered a settlement more difficult. Sometimes the trouble seem- ed settled, only to break out anew. Wisler had now determined to stamp out all "new things." "The agitation was unduly strained by Daniel Brenneman, who ventured out more than the 'Old Order' brethren could bear. Their leader, Jacob Wisler, took some radical steps to stop the 'new movement". He finally took the posi- tion that those who brought in 'new things' Effort at Reconcilia- ^^^^^ abandon them, or be excommunicat- tion and Frnal Schism. , ^^ . ,...,__, ed. ine was given a church trial at Yel- low Creek by six bishops from Ohio, Indi- ana and Illinois, and his eldership taken. A year later, he at- tended the Ohio Conference at Leetonia, Ohio, but not finding the support he desired, he, with several ministers, withdrew, and call- ed a conference at Pre. Beery's home in Medina coUnty, Ohio, a few weeks later."* But the question had grown beyond personal matters. Wisler stood for conservatism, Brennema n for aggression. Without calling into question the motives of these bishops, there was a con- siderable portion of the church that sympathized with Wisler be- cause of the stand he took on church doctrine and policy. For a time his sympathizers were known as "Wisler Mennonites," while the rest of the brotherhood were called "Funk Mennonites." t • M. S. Stelner. t The name was derived from J. F. Punk, then editor of the "Herald of Truth," and one of the leading ministers in the district, and the stand he took in this controversy is what gave rise to the name. SCHISMS. 341 In government statistics, however, the latter were known by the simple nam.e Mennonites, and at present it is only occasion- ally that the name of "Funk Mennonites" is heard. Wisler's fol- lowers were limited to a few fragments of congregations in In- diana and Ohio. But the ground-work was laid which served as a basis for schisms in other parts of the field. Some time after Wisler had been silenced, a Mennonite min- ister by the nam^e of Weaver took upon himself the authority of restoring him (Wisler), to his place, and he began at once in the organization of a new church. . The church is decidedly conservative. .\ny change in church policy is looked upon as drifting into worldliness. In doctrine they maintain the principles held b}"- the Mennonite Church. In policy they oppose Sunday schools, evening meetings, continued meetings, higher education, and exclude Privileges of the ^.s far as possible the English language Church. from their preaching. Thoug'h denying helps which might be the means of hold- ing many of their children, they have a zeal for the cause, and most of them lead consistent lives. From the fact that they make an especial effort to administer the affairs of their church as their fathers did, they call themselves "The Old Mennonites." In Canada the cause espoused by Jacob Wisler had some sympathizers; but there was no outward division until the year 1886. Their excuse for leaving the church was that it tolerated Sunday schools, evening meeting, English preaching, falling-top buggies, and a num- "IVIartin" or "Wool- ber of Other things, which they believed to wich" Schism in Can- ^^ wrong. They are sometimes known as **'^' ^^^°- "Martin People," from the name of their leaders at the time of the schism, and "Woolwich People," because they are strongest in Woolwich township, Waterloo county, Ontario. In faith and practice, they are like the Wisler Mennonites of Indiana and Ohio, with whom they work in harmony. Their con- gregations are located in Waterloo, York and Lincoln counties. 342 MENNONITE CHURCH HISTORY. Ontario. In 1904 they had three bishops, ten ministers and seven congregations. In Lancaster county, Pennsylvania, a division occurred in 1893, which started with a dispute about a pulpit. Bish. Jonas Mar- tin liad the oversight of the congregation in "Weaverland." He was conservative in his views, and self-willed in his government When the proposition to place a pulpit into the church came up, he strenuously oppos- "Martin" Schism in ed it. Irregularities became apparent, and Lancaster county. Pa., ^ committee was appointed to investigate. Before this committee could bring in its re- port, Martin became alarmed at the turn affairs had taken, and hastily withdrew. He, however, made certain accusations against the discipline of the church, and gave that as the reason for his withdrawal. By planting himself upon a platform of conservatism, he was able to hold about one-third of his congregation. It is the common conviction among the brotherhood that his hasty withdrawal was the result of a fear that his office would be taken from him. Not long after this schism occurred, a meeting was held be- tween the leaders of the "Wisler" and "Martin" factions. It was decided that minor points of difference be dropped, and that the two work together in harmony. Thus there are three bands of conservative brethren number- ing altogether about 2,500 members, who have seceded from the church at different times, and who are now working in harmony. They are, (i) The "Wisler People" of Indiana and Ohio; (2) The "Woolwich People," of Ontario, and (3) The Martin Peo- ple," of Lancaster county, Pennsylvania.* The minutes of the Indiana conference contain several notices of an attempt to get the "Wisler People" reconciled to the church, but all to no avail. God grant that the time may yet come when this schism may be blotted out, and when this and other prefixes and suffixes to the name Mennonite shall be known no more. * To this should be added a congregatloi) of about one hundred members which withdrew from the Mennonite Church of Rockingham county, Virginia, in 1901. The next year they were organized by a "Mar- tinite" bishop from Lancaster county, Pennsylvania, as a part of that church. Cf lAPTER XXXI. MENNONITE BRETHREN IN CHRIST. This church was first organized in T874 under the name, "Reformed Mennonites." Daniel Brenneman, * who in company with one or two others was a prominent party in the controversy which resulted in the Wisler schism in 1871, was the prime mover in its organization. His great personal _ . . magnetism, together with his power of Origin of the Church. 7 r , • , , , oratory, won for nmi more honor than he was able to bear. The triumph over Wis- ler led him to overestimate his influence in the church. When, therefore, he launched out in the line of aggressive work, he did it with such a bearing that the church failed to sustain him. Find- ing much of his popularity gone, a mingled feeling of disappoint- ment and disgust together with prospects for trouble if he con- tinued, as he had been doing, led him to leave the church and to Start one of his own. Brenneman at this time was living near Goshen, Indiana. He was given a trial by the Indiana conference, and found guilty on three charges : * Daniel Brenneman was born In Fairfield county, Ohio, June 18, 1834. He united with the Mennonite Church in 1856, and in the same yesir was married to Susanna Keagy. ol' Rockingham county, Virginia, .and also ordained to the ministry. . He entered upon his work at once with great vigor, and soon , rose to prominence, his services being called for far" and near. In March, 1864, he moved to Elkhart county, Indiana where his ministry was noted for the intense interest stirred up among the people, and for his conflict with Jacob Wisler. The latter having withdrawn from the church. Brenneman soon found himself again in conflict with other church authorities, and was Anally expelled in 1874 Though this ended his connection with the church, his energy remained unchanged. A new church was organized, kijown as "Be- formed Mennonites." In 187S he established the "Gospel Banner," which has since been adopted as the organ of the church.. His life has been spent in furthering the interests of the cause he espoused, and his work marked with great zeal. At present (1905) he resides at Goshen, Indiana. 344 MENNONITE CHURCH HISTORY. 1. For leaving tlic church and supporting an excommuni- cated minister. 2. For teaching and preaching unscriptural customs. (I Tim. 2:11, 12; I Cor. 14:3s, 35"). 3. P'or causing dissensions and working disorderly at home and abroad. He was silenced on the following conditions : "It is how- ever distinctly understood that in this conclusion the conference is led by the more solemn convictions of duty, both towards God and the church, having no feeding of ill will toward the erring brother, but hereby pray and admonish him to return, acknow- ledging his error, and labor with us again in the vineyard of the Lord ; and that as soon as he shall acknowledge his error, recon- cile himself with this and other churches where he has been caus- ing offense, we s'hall willingly and heartily welcome him back again." Instead of acknowledging his errors and yielding to the entreaties of his brethren, he began at once in his work of or- ganizing a church of his own. It was a sad day, both for himself and for the cause, when he took the step. He was a man of commanding presence, forcible and eloquent in the pulpit, apt and aggressive in Christian work, a champion of church doctrines, and a good mi.Kcr among the peo- ple. The church had great need for such men. His excuse for leaving the church was that he could not remain in the church and be actively engaged in aggressive Christian work. He and a number of his sympathizers began at once to build up a new church. They manifested great zeal, and in places caused great excitement. At first they advocated rigid plainness of attire but this in time gave way to more flexible views. Thdr views on baptism, too, underwent a change, and as time passed on, immersion took the place of pouring as the Bible mode of baptism. It was not long until they looked about for union with other bodies of like faith and sympathies. In 1875, at a special meeting held in Bloomingdale church, Waterloo, county, Ontario, the "Reformed Mennonites" of Indi- ana united with the "New Mennonites" of Canada, under ttie name "United Mennonites." The "'New Mennonites" had severed SCHISMS. 345 their connection from the Mennonite United Mennonites. Church on the ground that the church was not aggressive enough. At a special conference held in Blair, Ontario, in 1879, the "Evangelical Mennonites" of -Pennsylvania and the "United Mennonites" of Canada "Evangelical United and Indiana were merged into one organi- Mennor.ites." ^..^^j^^^ ^^^ ^.^^^j^ ^^^ ^^^^ "Evangelical United Mennonites." At another conference held at Jamton, Ohio, in 1883, the "Evangelical United Mennonites" united with the "Brethren in Christ" of Ohio, "Mennonite Brethren and assumed the name, "Mennonite Breth- in Christ." j.gjj jj^ Christ." This is the name which the church has borne since that time. In doctrine, this church has retained most of the tenets of faith held by the Mennonites. They have drifted from the faith with reference to attire, though they teach, and to some extent practice simplicity. They baptize by immersion, believe Strongly in the doctrine of a "second work of grace," and are pronounced advocates ^of the doctrine of Millennium. They take strong ground against war, secret soci- eties, life-insurance, and swearing of oaths. They are impul- sive and quite noisy in their work and worship, in this respect resembling the Free-M ethodist. They have a commendable missionary zeal, and are successful in winning converts. Their revival meetings are noted for having to work cold members over. The church has extended her labors since the beginning. H. S. Hallman, of Berlin, Ontario, editor of the "Gospel Banner," and secretary of their General Conference, furnishes the following statistics : "There are at present (1902) ~ five annual conferences — one in Canada, one in Michigan, one in Pennsylvania, one in Indiana and Ohio, and one in the Western States. 346 MENNONITB CHURCH HISTORY. "There are at present (1902) twelve foreign missionaries in the field — two in Soudan, two in Ohili, Church Statistics. six in Turkey — and a number ready to All Awakening; go this fall or spring. '"There are sixty-seven sisters, who are mission workers in the different towns and cities. "Total membership in 1900, 5,020. "The church property consists of twenty-eight parsonages and one hundred ten churches ,valued at $128,850. "The work is fairly progressive, juiiging from the increase in membership during the last conference terrn: also the increase of church property; the last term of four years showing an in- crease of 1,151 in mem.bership, and $16,467, in church property. "Publications, 'Gospel Banner' (Weekly) 16 pp. " 'Youth's Banner' (Semi-Weekly) 4 pp. " 'Missionary' (Weekly) 4 pp." CHAPTER XXXII. , MISSIONS. In preceding' chapters we called attention to the active work of the church during: and after the days of Menno Simon. It is the purpose of this chapter to tell of more recent missionary ef- forts. For several centuries the missionary spirit among the brother- h®od lay comparatively dormant. The period of fiery persecution and aggressive Christian work was succeeded by an era of peace. People turned their attention to the natural pursuits ©f life, and the work of the church was gradually narrowed down to work among members and their children. It must not be understood, however, that the chitrch was wholly inactive during this time. The self-sacrificing efforts of many of our fathers may well be emulated by people of the pres- ent generation. In the e^rly days of the history of the church in America, it was no uncommon thing to see a preacher ride from fifty to dne hundred miles across mountains and streams and through wilderness and storms, without asking remuneration for expenses or time, that he might break the bread of life to hunger- ing souls. But the niembership as a rule did not enter into the spirit of aggressive Christian work, and the church as a body failed to grasp the importance of the Great Commission to go into all the world and make disciples of all nations (Matt. 28:19, 20; Mark 16:14; Luke 24:46, 47: Acts 1:8). Moreover, there were too many ministers who frowned upon missionary work as a danger- ous experiment that might lead to worldliness. But finally a change took place. The thoyght of millions in liealhendom going down to Christless graves without having heard the power of Christ to save ; the sight of many thousands in our own cities and country whose ignorance of God equalled that 348 MENNONITE CHURCH HISTORY. of the benighted heathen ; the idea of a so- An Awakening; called Christian nation wasting foolishly ^^"^^®- many times more money than is spent in the promotion of God's kingdom on earth^ — the^e were things which stirred the hearts of many of our people. Turning to the Word, there was the command to go — preach — the — gospel — TO ALL NATIONS. How could wc facc a loving Father, claiming to have done all in our power, without having rwade an effort to keep this commandment? Such thoughts as these brought about a great awakening. It moved our people to go out into the mountains of Virginia, Penn- sylvania, and Maryland, and carry the Gospel to the people there. It .moved many of our pious ministers to visit among the congre- gations for the encouragement of the broth- er hood. It was a means of inspiring our people, as thev settled in new corn- Results. miinities, to set up places of worship im-, mediately, and to invite the neighbors in. It gave birth to the evangelistic wave which so wonderfully strengthened the cause, and called into existence the Mennonite Evangelizing and Benevolent Board now located at Elkhart, Indiana. It was the beginning of the present mission work of the church. With the revival of the missionary spirit there came the con- viction that mission stations should be established in our cities. The idea met with some opposition by some, because they wer« afraid of the experiment ; by others, because it meant expense ; by others, because it was "something new ;'" by others, because they did not believe the simplicity of the Gospel could be main- tained in the city ; and by still others, because they were opposed to the whole idea nf mission work. Still the Great Commission stared us in the face, and some of our brethren were moved to action. MISSIONS. 349 THE CtriCAGO HOME MISSION. In 1892 a notable Sunday school conference was held near Middlebur)', Indiana. It was the first meeting of the kind 'held by our people in the United States, a Ithough the brethren in Canada had held such conferences prior to that time. This meeting proved to be spirit- ually uplifting, and sent a thrill of loyalty S. S. Conference near and spiritual fervor through the young Middleburg, Ind., 1892. people of our church. The idea of estab- lishing a mission in Chicago, met with much favor. The ^pioneer in this move- ment was M. .S. Steiner, who became t^c first minister there.* Among the most active supporters of the mission during its early days were J. S. Coffman, D. J. Jc>hn3, J. P. Schmucker, Noah Metzler and D. D. Miller, of Indiana, C. B. Brenneman ofOhio, Aaron Loucks of Pennsylvania and others. The place selected as a site was 145 West 18 St., Chicago. The first workers were M. S. Steiner, Supt. ; S. D. Ebersole, Secy, and Treas. ; C. C. Geiger, D. R. Good, W. B. Page, and, later on, Mary Denlinger, Melinda Ebersole, E. J. Berkey, S. F. Coffman, A. I. Yoder, Alice Thut, Mary Rhodes, 'A. D. Wenger, and others. This work was the beginning of real mission work in the church. It prospered for a while, but there were dark days ahead. People expected immediate results in conversions, but were disappointed. The expenses were greater than the first esti- mates, and after the first flush of generos- ity was over, the funds ran low. Bro. A Period of Steiner was called to Canton, Ohio, to take Discouragement. charge of a little congregation there. Eriends of the mission became discour- aged, and finally in March, 1S96, the mission was declared closed. In these dark days, the courage of E. J. Berkey, Mary Den- linger, and Melinda Ebersole stand out in bold relief. They at • -Rrother Steiner wa.-; appointed to superintend the work at Chicag-o, a Sunday school conference held near ElufCton, Ohio, September, 1893. 350 MENNONITE CHURCH HISTORY. could not bear to r-ee the worlc so nobly begun, close in this way. While the mission was declared closed, they did not cease their labors. At tlieir own expense, they carried on the work as best they could. They did not have to struggle in this way long, how- ever; for some friends returned to their assistance, and another mission station was opened at i68 W. i8th St., to be conducted under the auspices of the Mennonite Evangelizing and Bene- volent Board. Where are these missionaries now, do you ask? Bro. Berkey is a faithful minister in East Virginia, and the other two are still in mission work. They were tried in the fire and were found true to their Master. Among those who came to the mission soon after it reopened were A. H. Leaman, now Superintendent of the Mission; S. F. Coffman, now a faithful minister in Canada, and Amanda' Eby, now the wife of A. H. Leaman. The work was carried on at i68 W. i8th St. tintil 1900, when the M. E. and B. B. purchased a building at 145 W. i8th St. — the same building in which the mission was first started. Conver- sions have taken place from time to time, some of whom remain- ed while others found homes within the congregations in the country. In 1002 a Ai-. Era of Growth. ,. • j ^ ,1 ■ congregation was organized at the mis- sion by J. S. Shoemaker, and the congre- gation is now a part of the Illinois conference, which, conjointly with the M. E. and B. B., is responsible for the management of the mission. Among those who have been ordained to the ministry at this mission are S. F. Coffman, A.H. Leaman, I. W. Royer and G. J. Lapp. The congregation in 1905 had a membership of 32. The present workers ( 1905) are A. H. Leaman and wife, I. W. Royer Amos Eash,, Melinda Ebersole. WELSH. M0!;NTATN I.N'DUSTP.TAI. MIS.SION. This is one of the results of the Quarterly Mission Meeting held for a number of years in Lancaster county, Pennsylvania. A number of brethren, becoming interested in the work in neglect- ed fields in the county, set about to do mere aggressive work. They MISSIONS. 351 organized a number of mission Sunday schools, and held meetings quarterly to Quarterly Mission discuss ways and means of carrying on the Meeting. work. Success has crowned their efforts. Large crowds, intense interest, liberal con- tributions, rapidly expanding work — these are some of the fea- tures of these meetings. Connected with this Meeting are Isaac Eby, bishop in the district; John Mellinger, Supt. of the Meet- ings ; Noah H. Mack, Supt. of the Industrial Mission ; Amos A. Ressler, Treasurer; Isaac E. Hershey, Samuel Musselman, and a number of other stalwart workers. The Meeting exercises an ovcfsigh.t over the Mission Sunday schools of the district, also over the Philadelphia Mission and Welsh Mountain Mission. The last named institution is situated on the top of Welsh Mountain, formerly noted as a hiding place for worthless classes, who made their midnight raids upon the prosperous plantations in the valley, or sent out begging expeditions during the day. Their appearance before the courts was quite frequent, and peo- ple generally considered them a nuisance. Some of the brethren conceived the idea that to hold up the hope of saJvation and pro.spect for earning a living respectably would be more conducive to good citizenship than a sense of deg- radation and dread of punishment at the hands of the law. Ac- cordingly, they organized for the purpose of establishing an industrial mission. The Industrial Mission effort was successful beyond expectation. Started 1898. Noah H. Mack, tlie superintendent, has proven himself in every way worthy of the place, and the faithfulness manifested by himself, his assistants, and a number of prayerful, earnest brethren who are supporting the cause, is evidence that the spirit of God is in the work. The people were given an opportunity to work, and paid for their labor in dry goods, groceries, or exchange checks. Begging and thieving was almost entirely stopped, and industry and 352 MENNONITE CHURCH HISTORY. honesty took their place. Fields were cleared, and plant- ed in growing crops. A store was started to distribute supplies, and in 1899 a shirt factory, was erected. More land was pur- chased, dwellings put up, and three large carpet looms were started. The work has prospered and expanded from the beginning, but the mission is not yet self-sustaining. The Gospel is preached, and a flourishing Sunday school is another evidence of what may be done among the poor in neglected dis- tricts when money, workers and consecration are combined. PHILADELPHIA MISSION. This mission was established in 1899, the first sermon being preached there in July of this year. The object of this mission was two-fold : First, to provide a church home for our mem- bers already in the city : second, to bring the Gospel to neglect- ed children of the city. Sisters Mary Denlinger and Amanda Musselman, who had done faithful work in Chicago, were trans- ferred to this mission, and have since remained at their post of duty. The work is carried on under the auspices of the Quarterly Mission Meeting held in I .ancaster county, Pennsylvania. The ap- pointments are filled by ministers from Lancaster, Bucks, Mont- gomery and Berks counties. From the beginning the mission has been an active force for good, and promises to fulfill the object of its organization. The present workers (1905) are Mary Den- linger and Amanda Musselman, with Joseph Bechtel, as superin- tendent of the Sunday school. The Sunday school started with 14 scholars and 4 visitors, and now numbers over 100 sdiolars and II teachers. OTHER MISSION STATIONS. For several years it was evident that a mission could profitably be conducted at Ft. Wayne, Indiana. This field has for years been in charge of the ministering brethren from Ohio. The Barnabas of this mission Ft. Wayne Mission was M. S. Steiner, who in the spring of Organized, 1903. ^^^, ^^.^^^ ^^ Chicago and brought back with him J. F. Bressler, who has since been MISSIONS. 353 superintendent of the mission. Bro. Bressler has labored with great ■ faithfulness and the mission promises to be a success. There is now a membership of fifteen at this place. The present workers are J. F. Bressler and wife, B. F. King, and Malinda Mann. In May, 1904, both the Ohio conferences took action with reference to establishing a mission at Canton, Ohio. A joint com- mittee was appointed, and the work is to be Proposed Mission at carried on as means and workers are Canton, Ohio. ^^^^^^^ j^^ present workers are J. A. Lichty, Supt. ; Anna V. Yoder, Henry Smith,, and Eva Yoder. Thus the mission work has been gradually extended. Num- erous fields, home and foreign, are spoken of as inviting work of this kind. Time will tell how many of these fields will be opened. Of the work among the mountains of West Virginia, mention was made in the. chapter on the history of the Virginia confer- encci At its Annual Meeting in 1904, the Mennonite Board of Charitable Homes offered to come to the assistance of the Virginia brethren in their great work of sacrifice and love. INDIA MISSIONS. Meanwhile the mission wave was carried -beyond the bord- ers of our home-land. When the terrible famine of 1896-7 raged in India, the "hearts of our people responded in sympathy with the 'thousands of dying people in that stricken country. At Elk- hart, Indiana, a number of the brethren or- ganized what they called "The Home and Hon^e and Foreign Foreign ReHef Commission." This was Relief Commission supported by the various branches of Men- rganize . nonites. George Eambert, who had pre- viously made a tour around the globe., and who was m.ore or less familiar with conditions in India, was ap- pointed to accompany a ship-load of provisions for distribution in India. Remaining during the famine period, Bro. Lambert returned to America. Visiting the various congregations in America, he told of the terrible physical suffering that he witness- MISSIONS. 355 r ed, and very fervently presented the more urgent need of break- ing to the viying hpathen the bread of eternal life. Other brethren lifted their voices in the same cause. Our people had been generous in contributing to the sustenance of the natural body. Why should we withhold the more necessary food for the soul? Sentiment was rapidly developing in favor of im- mediiite mission work in India. I^'Toney was contributed for this purpose. Volunteers appeared for the service. What was now needed was for the church to lav hands upon brethren and send thein forth to the work. At a mission meeting held in Elkhart, Indiana, in November, 1898, there were fifteen bishops present. The spirit of God was plainly manifested in directing the course of the meeting. By unanimous impulse it was agreed that missionaries should be then aiid there appointed. Before these bishops came a number of brethren who had vol- J. A. Ressler and W. vmteered their services in case it was God's B. Page, First Menno- ^jn ^^^^^ jj^gy should go. It was a time iTcMa'^'^^'''"^'"'^^ *° of heart-searching prayer and fearful re- sponsibility. But the issue was not left in doubt. As the act of one man these bish- ops laid their hands upon J. A. Ressler to lead in the work, while W. B. Page was designated to assist.. The Holy Ghost said, ' "Separate unto me J. A. Ressler and W. B. Page unto the work whereunto I have appointed them." The brethren visited congre- gations throug'hout the United States and Canada, and on the fol- lowing January set sail for India. After spending some months in studying their proposed field and work, they decided to open a mission at Dhamtari, C. P., as the most suitable place. This was done, when, on Nov. 22, 1890, a mission .station was opened at Sunderganj Station, near Dhamtari. The new mission started under favorable circumstances, though not without great hardships. At the beginning of their labors, the m.issionaries were encouraged by the assistance of A. D. Weneer, --A^ho was then making a tour around the globe, and 356 MENNONITE CHURCH HISTORY. who remained at the mission station for several months . The generous response Sunderganj Station, of the American MennoAites to the needs Dhamtari, India. of the starving poor of India, won the un- bounded confidence of the natives. But scarcely had the work begun before anoth- er terrible famine and plague visited the country. Amid great courage and suffering did our missionaries set to work to face the situation. The svipposed calamity proved to be God's oppor- tunity of impressing the simple and misguided natives with the reality of the Christian religion. The one sad feature connected with this phase of the history of the mission is the fact that-Bro. Page and wife were compelled to return to America on account" of failing health. Bro. Sessler was left alone for a few months when Jacob Burkhard and wife joined him in 1900. The next year Mahlon Lapp and wife arrived at the mission, and they were followed a year later by Irvin Detwiler and wife.'" The latest addition to the force of workers there was Lina Zook, now the wife of J. A. Ressler, and Anna Stalter and L\'dia Shertz, who followed a year later, and ]. N. Kaufman vi/ho sailed for India March 4th, 1905. The missionaries are very active, and the work has grown rapidly from the beginning. Another I station was opened at Rudri in 1902. Sev- Rudri Station, eral hundred orphans are cared for at the Opened 1902. j^^,^. stations, the one at Sunderganj being now exclusively for boys, while that at Rudri is set apart for girls. Besides, there is also a leper asy- luni stationed at Dhamtari, partly sup- ported by the Edinburg mission to lepers Number of IVlembers in India and the East, but in charge of our in 1904, over 400. missionaries. The hospital work is taken care of by Brother and Sister Lapp. At a communion service held in December, 1904, over four hundred members communed. • Brother and Sister Detwiler liave been obliged to return to America on account of Sister Detwller's health. MISSIONS. 357 This is the beginning of modern foreign mission work by our people. That it may be the beginning of a work that will bring light and life to many hearts and homes among many nations is the unceasing prayer of many who have a desire to aid in the works of bringing the Gospel to all nations. KAN.SAS CITY MISSION. In the year 1904 the ]N'Jissouri-Iowa and Kansas-Nebraska conferences took action looking to the establishing of a mission m Kansas City. Within eight months a building was purchased in Kansas City, Kansas, and a mission started with John F. Brunk superintendent, assisted by four inission workers. CHAPTER XXXIII. MENN'ONITES AND EDUCATION. Although the Mennonites are supposed by many to oppose en- lightenment and put a premium on' ignorance, this view is far from being correct. WhereA'er there is a settlement of Mennon- ites, two things are provided for the benefit of their children: (i) Church services for religious instruction; (2) day-schools for instructions in the rudiments of education. Forty years before Robert Raikes started his noted Sunday School movement, the Mennonites had a school near Harrisburg, Pennsylvania, where their children received instruction in the "three R's," during the week, and in the Attitude Towards Word of God on Sunday. Menno Simon Education. ^^^ ^^ educated ex-Catholic priest, and lians Denck was one of the most learned men of his time. Contemporary with them were Hubmeier, Mantz, Blaurock, Reublin, and others noted for their scholarly attainrhents and spiritual power. Preceding chapters have alread}' dwelt upon the Mennonite schools of Europe, as well as schools in America built and controlled by progressive bodies of Mennonites. It now remains to be told what has been done and is being done by members of the main body of American Mennonites. It is true that many of our people are opposed to higher edu- cation. There is a reason for this. Some of our young people having acquired a liberal education, were, as a consequence puffed up with pride, and became valueless to the church, whether they retained their membership or not. Others were so completely educated away from Why Some Men- the faith that they became avowed skeptics. nonites Oppose Edu- Recognizing that a humble common man ***'""" is worth more to the cause than a high- minded, intellectual giant, many of our MENNONl'TES AND EDUCATION. 359 most thoughtful people have taken a decided stand against higher education. But whatever objections are urged against higher edu- cation, are not held against knowledge of the common branches. Nearly all Mennonites favor instruction in the common brandies, while many of them, recognizing the power which a finished education conferred upon such brethren as Paul, Denck, Hub- mcier. Dock, and others, have earnestly advocated a more extended education among our young people. For many years it was evident to some of the leading work- ers, that if the church would hold the young people of Mennonite parentage, some provisions must be made for higher education. Many went away to other schools and came home tainted with infidelity or Darwinism. Many others going to denominational schools became members of those denominations. One of the most ardent advocates of a church school was J. S. Cdffman, the noted Mennonite evangelist. His tongue and pen were used in urging the cause. Several meetings were called in the Reception R-xim of the Mennonite Publishing Company, at IClkhart, In- diana. J. S. Coiifman, J. F. and A. K. Funk, C. K. Hostetler, A. B. and A. C. Kclb, PI. A. Mumaw, Herman Yoder, F. W. Brunk, and J. S. Hartzier were present. All saw the^ advisability of a church school but thought that the large body of the church was not ready to nave a school controlled by conference. After some • Christopher Dock emigratea from Germany to Pennsylvania about the year 1714. Teaching: was his life-work. For ten years he taught school at Skippack, and then tried farming a while. Keturningr to the schoolroom, he opened schools at Skippack and at Salford. He taught the first place the first three days of the week,, and at the latter place the last three days, the two schools being about twenty miles apart. In character, lie was humble, peaceful, zealous and pure. In discipline he was mild and firm. In methods of teaching, he was thorough and practical. "Dock was a very modest man, and his peaceful community, com- posed of Mennonites, Dunkards and Quakers, were not given to adver- tising nevertheless his fame as a teacher spread, and Chr. Sauer, the Germantown publisher, induced him, through Dielman Kolb, a mutual friend to write a book ^describing his methods of teaching and school management. This work was formally published in 1770, with a long title and was generally known as 'Die Schulordnung.' It was the first Ame'rlcan work on the art of teaching, and gives us the only picture wo have of the colonial countr.v school. He also wrote a book containing 'A Hundred Rules of Conduct,' the earliest work on manners and eti- quette published in this country. Date one evening in the year 1771, ho was found in his schoolroom, on his knees, dead, having been called awav while communing with his Maker, and prayinpr for strength and fnsriiration for the morrow's work, according to his daily custom.'— NslSingerich in "Herald of Truth," February 15, 1900. 36o MEN HON IT E CHURCH HISTORY. encouragfement, H. A. Mumaw, a practicing physician, of Elk- hart, decided to open a pri^'ate school. This was done in the fall of T894. On the i6th of May, 1895,^ an association of brethren was organized to found a church school and steps were taken to raise funds to erect a building. In 1898 the association was incorporated under the laws of the State of Indiana as the Elkhart Insti- Eikhart Institute tute Association and the school placed un- Founded. der the control of nine directors. Grad- ually the school grew in the estimation of the people, became more liberally patronized, and assumed more and more the form of a denominational school. For years the faculty has been confined almost exclusively to members of the Mennonite Church, and Church Doctrine is one of the leading feat- ures of religious instruction. The first officers of the Association were H. A. Mumaw, President: J. S. Hartzler, Vice President; A. C. Kolb, Secretary; and Herman Yoder, Treasurer. The second vear T. S. Coffman was elected president and H. A. Mumaw secretary. The latter soon after resigned and J. S. Hartzler was appointed to fill the vacancy and still continues to hold that office, and is also prin- cipal of the Bible Department of the school. To his efforts largely are due the high moral and spiritual tone of the institution. ■'Bro. Coffman, as pres- Leading Men Connect- ident of the Board of Directors, worked ed with Elkliart In- ^^^^ untiring zeal in behalf of the institu- stitute. .,.,,. tion, until m 1899, his death put an end to his labors. He was succeeded in his po- sition by John Blosser, of Rawson, Ohio, who has since filled the place. In 1898 N. E. Byers became principal of the school, and has since filled that position. Bro. Byers is thoroughly educated and a thorough educator, and has done much to place the in- stitution upon a plane where it is recognized as one of the leading educational institutions in its district. Hardly had the Elkhart Institute been built before it was realized that the school needed but little growth- until its quarters would be too small to meet the demands of the school. At various 362 MENNONJTE CHURCH HISTORY. times there was a looking about for more comfortable quarters; but no definite ac- Elkhart Institute Be- tion was taken until 1902, when a com- comes Goshen College, mjttee was appointed to inquire into the ad- visability of looking up another location. After much investigation and correspondr ence, it was decided to accept an offer from the City of Goshen, Indiana, to donate $10,000 to the institution in case the school should be moved to Goshen. During the summer of 1903, large buildings were erected upon a site chosen just south of the city hmits of Goshen. The school was opened in the rooms of the ladies' dormitory, September 29th, 1903, and the main college building dedicated Jantiary 8, 1904. The total enrollment for the year 1903-4 was 210, among Whom were twelve graduates of the full six years' course. We can only guess as to what will be the future education among the Mennonite people. Those who are vested with author^ ity along these lines, are laboring under a weighty responsibility. The students sent out from Goshen College, through the inr fluence of their lives, have the power to make the cause of educaf tion popular or otherwise among our people. CHAPTER XXXTV. MENNONITE GENERAL CONFERENCE. "In a multitude of counsellors there is safety." This state- ment is as true today as it was the day it found its way into the Inspired Volume. It wa.% because of this that many of our pious brethren in the past have wished that a Early Efforts for a General Conference might be established. General Conference. In the early sixties, Bishop Martin Burk- holder, of Virginia, started on a trip to Canada in the interest of organizing one. He got as far as Pennsylvania, and being convinced that the time had not arrived, returned to his home. The "'Herald of Truth," even from its in- fancy, had been an earnest advocate of a General Conference, and a number of its ablest contributors continued from time to time to point out the great necessity for an organization of this kind. Later on several conferences passed resolutions favoring the same. The reasons set forth in favor of a General Conference were as follows : First. The conferences held at Jerusalem (Acts 15), Dort (1632), and other places, had proven themselves to be a means of strength and unity for the brotherhood. Second. It would bring the brethren from Arguments in Favor different fields into closer contact with of a General Confer- g^^-jj other and cultivate a warmer sjmipa- *"'^®" thy and better understanding among them with reference to the needs and possibilities of the work in differ- ent places. Third. It would result in more uniform doctrine and dis- cipline. 364 MENNONITE CHURCH HISTORY. Fourth. It would multiply the power of the church for good. as "in union there is strength." Fifth. It would lessen the danger of further schisms, for two reasons : First, because it would foster greater sympathy and love ; second, because ambitious men are not so liable to defy a whole church when well organized, as they are to defy a congregation or district conference, when they have hopes that possibly the church in other fields may take up their cause. Sixth. On questions of a general nature which affect the church in general, there ought to be a general body to take charge and give direction. In the spring of 1894., a circular letter was sent out from the Mennonite Publishing Company to the ministers and some other workers in the church, asking their opinions concerning the ad- . visability of holding a General Conference. Numerous re.sponses were given, nearly Committee Meetings. ,, . , . . ,,,-,,,• all m favor. A few months after this, a series of resolutions was passed through the Missouri conference. It was there proposed that each of our conferences appoint one brother to represent it on a committee to consider the advisability of holding a General Conference. In May, 1896, there was a meeting held in the Mennonite M. H., near Washington, Illinois, by the members of the committee al- ready appointed. There were present, representatives from the following conferences : Kansas-Nebraska — Albrecht Schilfler. Illinois — Emanuel Hartman. Indiana (Spring) — D. J. Johns. Southwestern Pennsylvania — J. N. Durr. Missouri — Daniel Kauffman. There were also several visitors present, among whom were J. S. Coffm.an, of Elkhart, Indiana, and John Smith, of Metamora, Illinois. After a prayerful consideration, an address was issued to the Mennonite Church, calling attention to the subject, and a call for another meeting of the committee to meet in Elkhart, Indiana, in November of the same year. MENNONITE GENERAL CONFERENCE. 365 At this second meeting there were present, besides the com- mittee already named, representatives from the following confer- ences : Western District — John Smith, Joseph Schlegel. Nebraska (German) — Heinrich Fast. Indiana (Fall) — David Burkholder. Canada — Noah Staxififer. Ohio — C. B. Brenneman. The result of this meeting was another address to the church and a call for a preliminary General Conference meeting. Once the movement for a General Conference had taken def- inite shape, it developed, that there was some opposition to it. While the idea of a General Conference is nearly as old as the church, for the Mennonite Church of America, it was something nev/, and some of our leading members feared the result. The op- position was most pronounced in the East, although many in that section were favorable to it. As yet none of the conferences east of the Allegheny Mountains have given it official sanction. A few are opposed, while others are waiting to see what will come out of it. It was argued by some that it was something new. To this the reply was made that nothing Objections and Their "^^^ necessarily wrong because it was new. Answers. and even if it is something new now, there were General Conferences held in our church centuries ago. .Some advanced the idea that while a General Conference would have been helpful at one time, that that time was now past. The response to this was that if there is any ground for tliis claim, it is high time that we get together and see where we stand. One objection was the fear that the General Conference might usurp authority and interfere with the work of the local con- ferences. To clear up this impression, it was expressly stated by the General Conference, that it shall confine itself to questions of a general nature,, affecting the interests of the general church. That it shall not interfere with the affairs of a local conference on anv 366 MENNONITE CHURCH HISTORY. question unless asked to do so by the local conference itself. It is the general sentiment of the advocates of the General Confer- ence, however, that in case any conference should drift from the faith, it should be disowned by the General Conference. There was one objection which came from without our or- ganization. It was this: Since there is already in existence an organization known as "The General Conference of Mennonites of North America," why could we not Why Another General work in that body instead of organizing Conference of Menno- another? To this question the reply was nites was not Recog- made that before any real conference could "'^^''■' be held, there must be a basis for confer- ence. Some of the prime movers in the organization of that conference, notably, J. H. Oberholtzer, had refused to submit to the discipline of the Mennonite Church. Be- fore there can be a real union in conference, as is usually under- stood by a church conference, it is necessary to hold a conference looking to reconciliation. As further reason against taking such a course, it was pointed out that those who participated in that a)nference are not of one accord in faith, and not always in peace. There are several instances on record where congregations were torn asunder by strife, but still the fragments thereof all subscribe allegiance to this General Conference. In view of these facts, it was thought best, and the only proper thing to do, to or- ganize a General Conference within the organization that traces its lineage back through Germantown, to the Anabaptists, and as some suppose, through the Waldenses, back to the apostles, and on this basis .seek reconciliation with all who agree with us in faith and practice. "Fondly do we hope and fervently do we pray" that the time may come, when there will be but one Mennonite organization in America. According to previous arrangements, the preliminary meeting was held in the Pike Meeting House, Allen county, Ohio, in Nov- ember, 1897, and continued in session two days. J. N. Durr, of MENNONITE GENERAL CONFERENCE. 367 Martinsburjy, Pennsylvania, was elected Preliminary General moderator, and D. H, Bender, of Tub, Conference Meeting Pennsylvania, and J. S. llartzler, of Elk- ^' ■ hart, Indiana, were elected secretaries. Emanuel Hartman of Washington, Illinois, and Daniel Gra'ber, of Noble, Iowa, were added to the list as Ger- man secretaries. All the conferences west of the Allegheny Monn- tains, and the conference in Canada were represented, and there were also members present from (.Eastern Pennsylvania and Vir- ginia. There vrere a number of questions discussed, but the most absorbing question was: "Shall wc organize a General Con- ference?" The question was considered at great length. The various objections to it were brought up and carefully weighed. The reasons for haviiig it were also brought out. The thought up- permost in the minds of all, was, "What is best for the church?" It was if^h that an event of far-reaching importance was about to transpire. After weighing the question in all of its' phases, a vote was taken, and it was decided almost unanimously to call a Gen- eral Conference the following year. At the close of the first day's work, a committee of five had been appointed to prepare a call for a General Conference. It was the adoption of this report that settled the question. The re- port v/as a carefully prepared address to the Mennonite Church, embodying the following points • It reviewed the history and progress of the church; showed wherein we suffered for want of a strong central organization ; presented in brief the gravity of the questions confronting us, and tlie necessity of united, intelligent, prayerful action on the same. The General Conference was to be held not oftener than once in two years nor less than once in four years. All the bishops in the church were to be members of the conference. In addition to this, each conference has the privilege of sending one delegate for every five congregations, provided that no conference is to be limited to less than three delegates. Only those who are in harmony, in faith and practice, with the eighteen articles of faith adopted by the General Conference, held at Dort in 1632, are to be adm.itted to the conference. It is to liave general supervision over questions 368 MENNONITE CHURCH HISTORY. affecting the church in general, but shall not interfere with the work of local conferences in matters affecting said conferences only. A committee of three was appointed to select the time and place of holding the first meeting of the General Conference. The first meeting was held in the Holdeman M^ H., near Wak;u-usa, Indianaj in November, 1S98. The next, near Sterling, Illinois, in the Science Ridge, M. H., November 1900, and the next in the Pike M. H., near Elida, OhiOj_ November, 1902. All of these meetings were noted for their deep spiritual tone, and for their earnestness and hearty good will manifested among those in attendance. What we had before hoped, was now more than realized. No one present doubted that God was with us, and blessed these meetings to our mutual edification. The bond of fellowship had been (strengthened; 'anid that the general interests of the church can best be directed by a general body, representing the general church is no longer sup- posed, but is known to be a fact. Yet the General Conference has but made a beginning. It has not yet demonstrated its useful- ness to the extent that it will, after its workings and its mission will become more generally known among the brotherhood. That God may so direct that it may grow in usefulness and in the es- teem of the brotherhood ; that its work may be extended until all who are of "like precious faith" with us, may be one with us in the support of this institution, is the earnest prayer of the friends of the Mennonite Genera! Conference, ^^4e«'^ CHAPTER XXXV. RETROSPECT AND PROSPECT. We have now traced the career of a remarkable people from the advent of our Savior to the present time. We followed the career of our Lord Jesus Christ from Beth- lehem to Calvary, from the tomb to the skies. We watched that band of one hundred and twenty worshipers tarrying at Jerusa- lem until they were "endued with j)ower from on high." Sud- denly that little band is transformed into a mighty congregation. Their teachings and growth make them the victims of persecution ; but "they that were scattered abroad went everywhere preaching the Word." We see the light spreading to Samaria, and the countries round about, and finally rolling westward, penetrating the Pagan strongholds of Europe. Many bitter persecutions are waged against the Christians; but "the blood of the mlartyr is the seed of the church," and the cause keeps on prospering.,; The wise men of the world see the power of this ever-increas- ing current, and hasten to court the favor of the church. In less than three centuries after Pentecost, Christianity had become the religion of state in Rom.e, and had gained a foothold in all parts of the empire. The church had suffered from two sources: First, the large number of Pagans who came into the church brought in some of their pagan views, and this had the effect of corrupting doctrine ; secondly, designing politicians, seeing the power of the church, embraced Christianity and succeeded in corrupting churdh policy. Long before Constantine made Christianity the religion of state, a degeneracy had set in which destroyed the spiritual power of the church. But there were evangelical bodies which refused to sanction this corruption. As the distinction between them and the main current, of wliat was then called Christianity, became more 370 MENNONITE CHURCH HISTORY. marked, their sufferings increased. As the state church became more corrupt, the true Christians were the more mercilessly per- secuted. Whole bodies were crushed and scattered, but it was impossible to destroy them. Thousands of them gave their lives as martyrs to the fa:ith, and their records were so completely de- stroyed that we know little of them, save the name which their enemies gave tlieni. Glimpses here and there, of their lives and works, give us an idea of their character. During the interval when persecutions were not so severe, we find these people col- lecting in congregations, asserting their faith, and spreading the light of the Gospel. Hence, we have meager accounts of Nova- tians, Catharists, and other evangelical bodies who stood for the Gospel of Christ in its purity. We watched the rise of the Waldenses, the spreading of their doctrine, and the numerous efforts made by the Catholic churdh to stamp out this "heresy." Though they suffered in- tensely, they succeeded in impressing the world, as no other of the evangelical bodies had succeeded in doing;^ and paved the way for that religious upheaval of the sixteenth century which gave Prostestantism a permanent foothold in Europe. The Reformation came. Wyclift'e in England, Huss in Bo- hemia, and others had dared to testify against the tyranny and corruption of Rome. I-ater on, Luther, Melancthon, Calvin, Zwingli and others led a movement which sheared the church of Rome of her power, and opened the way whereby the common people of the world might liave free access to the Gospel of Christ. But this did not bring immediate relief to the adherents of the non-resistant faith, now called Anabaptists. The Catholics per- secuted them, because they refused to become Catholics and de- nounced Catholic abuses in the severest terms. The Protes- tants persecuted them because they stood against the serai- Catholic practices of the Protestants, and against infant baptism, war, and tmion of church and state. Persecuted by both Catholics and Protestants, thev found themselves, as it were, between t^vo millstones, grinding them to powder. But the Lord was -with them. Through the labors of Menno Simon, Conrad Krebel, Felix Manz and many others, the Gospel of Christ was preached in its RETROSPECT AND PROSPECT. 371 purity, and the cause, advanced, in spite of persecutions. While the persecutions raged, many were martyred, many sought safety in numerous hiding places, and others sought an as_vlum in America. There are now Mennonite congregations in Holland, in Russia, in Germany, and other countries of Europe. We watched the growth of the American Mennonite Church from its humble beginning at Gcrmantown in 1683. By coloni- zation the church extended her labors westward. Coming either direct from Europe, or from some established American colony, the bretliren formed settlements in central and western Pennsyl- vania, in 'v'^irginia, in Canada, in Ohio, in Maryland, and later in Indiana, Illinois, Iowa, and the West. By the middle of the nineteenth century, tlie church in America had grown to a num- ber, estimated by some "at a hundred thousand. But the progress of the church was arrested through the loss of the missionary spirit so that toward the close of the century the membership was but litile over half what it was earlier in the century''' During the shake-up which brought the Mennonite Church to where she is todny, we watched a number of factions leaving the church — some drifting in the direction of conservatism, and others . drifting in the direction of liberalism. That God may so overrule that the twentieth century may witness the welding together of the numerous schisms of the nin^eenth, is the sincere prayer of many a heart.. During the latter part of the nineteenth century, there has been an awakening which promises much for the church. Through the introduction of Sunday schools, continued meetings, Bible classes, and other helps, many have been interested in the cause of Christ, and our membership is again growing. From the forty- three thousand Mennonites (all classes), which the census of t "In a letter to the editor from Shem Zook, who is well Informed in the religious statistics of the Mennonites, he says, when speaking of the Mennonites- 'Their number In the United States has been computed at 120 000 '- The estimate, we think, is too high. So far as we can ascer- tain they have about ninetj'-flve minister Pennsylvania, one hundred and eighty places of worship. In Maryland, Ohio, Indiana and New York DFobably etehty-flve ministers, and one hundred and thirty places of worship In all America, about two hundred and thirty or forty min- isters and rising of four hundred places of public worship, and between fiftv and sixty thousand members. The whole Mennonite population mav orobably exceed 120,000, but they have not that number of com- municant members." — ^History of Kelislous Denominations, P. 501 (Pub- lished In 1844). 372 MEN N ON IT E CHURCH HISTORY. 1S90 credited to the United States, the total membership has grown until now it is not far from sixty-five thousand. At the present time (1905) there seems to be a wave of religious fervor going over the church, which is rapidly swelling the ranks. The next question we meet is, Do the events of the past and the signs of the present indicate what the future of the Mennonite Church shall be? Never before has there been such wonderful activity. Workers are out in the field, missions are being started, literature is being distributed, the membership is growing. But. while the church is active as it has not been for generations, world- liness in various forms, is knocking at the door for admission. Will the power of the Holy Ghost, working through the church, ultimately melt the whole liTennonite Church into one solid body7 free from worldliness, and waging an aggressive fight against sin, or will the church become saturated with -worldliness, the Spirit- grieved avray, and the need for the Mennonite Church cease to exist! Never has the church been in better position to take her stand for Christ as an aggressive force in His earthly kingdom, than at present. She has won the respect of her neighbors. Those principles of freedom, w'hich the church espoused in the days when the same meant persecution, have long been recognized by all civil- ized nations as being among the fundamental principles of free government. Even her doctrine on simplicity, on non-resistance, and the ordinances of the Lord's house, do not meet the opposition they once did. God forbid that the Mennonite Church, like other bodies gone before, should surrender to the world, just at the time when she may be used as a mighty force in the hands of God to save the world from sin. With the events of the past to profit by in the work of the future, let none forsake the Gospel of Christ, and let all be will- ing to bear the cross, fight the good fight of faith, looking to God for present comfort and ultimate glory. " BOOKS CONSULTED IN THE PREPARATION OF THIS WORK. ( [;■ Abbott — Church History. Mosheim: — History of Christianity. Fisher — History of the Christian Church. ,, Armitage — History of the Baptists. Chambers — Encyclopaedia. Encyclopaedia Britannica. Johnson — Encyclopaedia. Van Bracht — Martyr's Mirror. Conybeare — Christian Fathers. Thorndike — Anglo-Catholic Theology. Hausser — Period of Reformation. Menno Simon — Complete Works. Ridpath — History of the World. Montgomery — History of France. Faber — On the Ancient V'aldenses and Albigenses. Prochet — Evangelization Work in Italy through the Walden- sian Church. Rostan — The Waldensian Church and Pier Work of Evan- gelization. Keller — Hans Denck. Fera — Good News from Valsesia. Vogt — Die Vorgeschichte des Bauern-krieges. Gerbert — Geschichte zur zeit der Reformation. Nitsche — Geschichte der Wiedertaufer in der Schweitz. Bachman — Niclas Storch. Kramer — Het Leven en de V'errigtingen van Menno Simons. Frank— Chronica (i539)- Starck — Geschichte der Taufe and Taufgesinnten. Laipzig (1789). 374 MENNONITE CHURCH HISTORY. Bullinger — Der Wiedertauffen Ursprung, etc. (Zurich is6i)j Buesslin — Beitrage. (Zurich 174T.) Egli — Acten — Samnilung zur Geschichte der Zeucher Refor- mation. Otto zur Linden's — Melchior Hoffman. Beck — ^Wiedertaufer. Cornelius — Aufruhr in Munster. Hottinger und Vogeli — Bullinger's Reformations — ^ge- schichte. Merx — Thomas Munzer und H. Pfeiffer, Muller — Geschichte der Bernsche Taufer. Keller — Die Reformation. Keller— Altevangelischen Gemeinden. Keller — Die Waldenser. Keller — Wiedertaufer. Bax — The Rise >ind Fall of the Anabaptists. Kirchmair — Denkwurdigkeiten seiner zeit 1519-53. Ausbundt — Das ist Elliche schone Lieder. Wakefield — Christian ITieology. Ray — Baptist Succession. Cassell — History of the Mennonites. Wenger — Six Months in Bible Lands. Eby — History of the Mennonites. Wedel^Geschichte der Mennoniten. Van der Smissen — Geschichte und Glaubenslehre der Men- noniten. Krehbiel — History of the Mennonite General Conference.. . Funk — Mennonite Church and Her Accusers. Funk Family History. Eby Family Historj'. Hertzler Genealogy. Wenger Family History. Bppenbiy. MENNONITE CONFESSION OF FAITH. ADOPTED AT DORJ-RECKT, HOLLAND, IN 1632. ARTICIiB I. Concerning God and the Creation of Ali Things. Whereas it is declared, that "without faith it is impossible to please God" (Beb. ii :('.), and that "he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him," therefore we confess with, the mouth, and believe with the heart, together with all the pious, according to the Holy Scriptures, that there is one eternal, almighty, and incompre- hensible God, Father, Son, and Holy Ghost, and none more and none other, before whom no God existed, neither will exist after Him. For from him, through him, and in him are all things. To him be blessing, praise, and honor, for ever and ever. Gen. 17:1 ; Deut. 6 4 ; Isaiah 46 :9 ; 1 John 5 7. In this one God, who "worketh all in all," we believe. Him we confess as the Creator of all things, visible and invisible ; who in six days created and prepared "heaven and earth, and the sea, and all things that are therein." And we further believe, that this God still governs and preserves the same, togetiier with all his works, through his wisdom, his might, and the "word of his power." Gen. 5:1,2; Acts 14 :i5 ; I Cor. 12 :6 ; Heb. i :3. When he liad finished his works and,according to his good pleasure, had ordained and prepared each of them, so that they were right and good according to their nature, being and quality, he created the first man, Adam, the father of all of us, gave him 378 MENNONITE CHURCH HISTORY. a body formed "of the dust of the ground, and breathed into his nostrils the breath of life," so that he "became a living soul," created by God in his own image and likeness," in "righteousness and true holiness" unto eternal life. He also gave him a place above all other creatures and endowed him with many high and excellent gifts, put him into the garden of Eden, and gave him a commandment and an interdiction. Thereupon he took a rib from the side of Adam, made a woman out of it, brought her to him, and gaive her to him as a helpmeet and housewife. Conse- quently he has caused, that from this first man, Adam, all men who "dwell on the face of the earth," have been begotten and have descended. Gen. 1 127 ; 2 :7, 15, 17, 22 ; 5 :i ; Acts 17 126. ARTICLE II. The Fall of Man. We believe and confess, that, according to the purport of tiie Holy Scriptures, out first parents, Adam and Eve, did not long re- main in the happy state in which they were created; but did, after being seduced by the deceit and "subtility" of the serpent, and envy of the devil, violate the high command of God, and be- came disobedient to their Creator; through which disobedience "sin entered into the world, and death by sin ;" so that "death passed upon all men, for that all have sinned," and thereby in- curred the wrath of God and condemnation. For which reason our first parents were, by God, driven out of Paradise, to cultivate the earth, to maintain themselve's thereon in sorrow, and to "eat their bread in the sweat of their face," until they "returned to the ground, from which they were taken." And that they did, there- fore, through this one sin, so far apostatize, depart, and estrange themselves from God, that they could neither help themselves, nor be helped by any of their descendants, nor by angels, nor by any other creature in heaven or on earth, nor be redeemed or recon- ciled to God ; but would have had to be lost forever, had hot God, who pitied his creatures, in mercy, interposed in their behalf, and made provisions for their restoration. Gen. 3 ;6, 23 ; Rom. 5 :i2 — 19 ; Psalm 47 :8, g ; Rev. 5 :3 ; John 3 :i6. CONFESSION OF FAITH. 379 ARTICfLE III. The Restoration of Man Through the Promise of the Coming of Christ. Regarding the restoration of our first parents and their des- cendants, we believe and confess : That God, notwithstanding their fall, transgression and sin, and although they had no power to help themselves, he was nevertheless not willing that they should be cast oft entirely, or be eternally lost; but again called them unto him, comforted them, and showed them that there were yet means with him for their reconciliation ; namely, the immaculaite Lamb, the Son of God ; who "was fore-ordained" to this purpose "before the foundation of the world," and who was promised to them and all their descendants, while they (our first parents) were yet in paradise, for their comfort, redemption, and salvation ; yea, who was given to them thenceforward, through faith, as their own; after which all the pious patriarchs, to whom this promise was often renewed, longed and searched, beholding it through faith at a distance, and expecting its fulfillment — expecting that he (the Son of God), would, at his coming, again redeem and deliver the fallen race of man irom their sins, their guilt, and unright- eousness. John 1 :29 ; 11:27; i Pet. i rig ; Gen. 3 : [5 ; i John 2 :i, 2;3:8;Gal.4:4, 5- ARTICIvB IV. The Advent of Christ into this World and the Reason of His Coming. Wc believe and confess further : That "when the fullness of the time was come," after which all the pious patriarchs so ar- dently longed, and which they so anxiously awaited— the pre- viously promised Messiah, Redeemer, and Savior, proceeded from God, being sent by. him, and, according to the prediction of the prophets and the testimony of the evangelists, came into the world, yea, into the flesh, so that the Word itself thus became flesh and man ; and that he was conceived by the Virgin Mary (who was espoused to a man named Joseph, of the house of David), and that she bare him as her first-born son at Bethlehem, ^'wrapped him in swaddling clothes, and laid him in a manger." 38o MENNONITE CHURCH HISTORY. John 4:25; 16:28; I Tim. 3:16; Matt, i :2i ; John 1:14; Luke 2 7. Further, we believe and confess, that this is the same One/ "whose goings forth have 'been from of old, from everlasting;" who has "neither beginning of days, nor end of life." Of whopi it is testified, that he is "Alpha and Omega, the beginning and the end, the first and the last." That this is also he — and none othei^ who was chosen, promised, and sent; who came into the world; and who is God's only, first, and proper Son ; who was before John the Baptist, before Abraham, before the world; yea, who was David's Lord, and who is God of the ''whole earth," "the first- born of every creature ;" who was sent into the world, and him- self delivered up the body prepared for him, as "an offering and a sacrifice to God for a sweet smelling savor;" yea, for the com- fort, redemption, and salvation of all — of the human race. Micah S -.2 ; Heb. 7 13 ; Rev. i ;8 ; John 3 -.16 ; Rom. 8 :32 ; Col. i :i5.; Heb. 10:5. But how, or in what manner, this worthy body was prepared, or how the Word became flesh, and he himself man, we content ourselves with the declaration which the faithful evangelists have given and left in their description thereof; according to which we confess with all the saints, that he is the Son of the living God, in whom exists all our hope, comfort, redemption, and salvation, and which we are to seek in no one else. Luke i :3i — 35; John 30:31- Further, we believe and confess by authority of scripture, that when he had ended his course, and "finished" the work for which he was sent into the world, he was, by the providence of God, delivered into the hands of the unrighteous ; suffered under the goverrior, Pontius Pilate, was crucified, died, was buried, rose again from the dead on the third day, and ascended into heaven, where he now sits at the right hand of the Majesty of God on high ;'■' from whence he will come again to judge the living and the dead. Luke 23 :i ; 23 153 ; 24 -.5, 6, 51. Thus we believe the Son of God died — "tasted death for every man," shed his precious blood, and thereby bruised the head of the serpent, destroyed the works of the devil, "blotted out the handwriting," and purchased redemption for the Whole human CONFESSION OP FAITH. 381 race; and thus he became the source of eternal salvation to all who from the time of Adam to the end of the world, shall have believed in him, and obeyed him. Gen. ,3:15; i John 3:8; Col. 2:14; Rom. 5:18., ARTTClfE V. The Law of Christ, Which is the Holy Gospel, or the New Testament. We also believe and confess, that Christ, before his ascension^ establis'hed and instituted his New Testament and left it to his followers, to be and remain an everlasting testament, whidh he confirmed and sealed with his own precious blood ; and in which he has so highly commended to them, that neither men nor angels may change it, neither take therefrom nor add there'to. Jer. 31 :3i ; Heb. 9:15—17; Matt. 26:28; Gal. 1:8; i Tim. 6:3; Rev. 22:18, 19 ; Matt. 5 :i8 ; Luke 21 :33. And that he has caused this Testament (in which the whole counsel and will of his heavenly Father, so far as these are neces- sary to the salvation of man, are comprehended), to be proclaimed, in his name, through his beloved apostles, messengers, and ser- vants (whom he chose and sent into all the world for this purpose) — to all nations, people and tongues ; these apostles preaching re- pentance and remission of sins; and that he, in said Testament, caused it to be declared, that all men without distinction, if they are obedient, throug'h faith, follow, fulfill and live according to the precepts of the same, are his children, and rightful heirs ; hav- ing thus excluded none from the precious inheritance of eternal salvation, except the unbelieving and disobedient, the headstrong and unconverted ; who despise such salvation ; and thus by their own actions incur guilt by refusing the same, and "judge them- selves unworthy of everlasting life." Mark 16:15; Luke 24:46, 47 ; Rom. 8 :I7 ; Acts 13 :46. ARTIGL.B VI. Repentance and Amendment of Life. We believe and confess, that, as the "imagination of man's heart is evil from his youth," and consequently inclined to all un- 382 MENNQNITE CHURCH HISTORY. righteousness, sin and wickedness, that, therefore, the first doc- trine of the precious New Testament of the Son of God is, Re- pentance and amendment of life. Gen. 8:21 ; Mark I :i5. There fore those who have ears to hear, and hearts to understand, must "bring forth fruits meet for repentance," amend their lives, believe the gospel, ''depart from evil and do good," desist from wro/ig and cease from sinning, "'put oft' the old man with his deeds and put on the new man, which after God is created in 1 ighteousness and true holiness." For neither Baptism, Sacrament, nor Church-F ellotvship, nor any other'ex- ternal ceremony, can, without faith, the new birth, and a change or renewal of life, help, or qualify us, that we may please God, or receive any consolation or promise of salvation from him. Luke 3 :8 ; Eph. 4 :22, 24 ; Col. 3 .g, 10. lUit on the contrary, we must go to God "with a sincere heart in full assurance of faith," and believe in Jesus Christ, as the scriptures speak and testify of him. Through which faith we obtain the pardon of our sins, become sanctified, justified, and children of God ; yea, partakers of his mind, nature and image, as we are born again of God through liis incorruptible seed from above. Heb. 10:21, 22; John 7:38; 2 Pet. 1 :4. ARTICLE VII. Holy Baptism. Regarding baptism, we confess that all penitent believers, who through faith, the new birth and renewal of the Holy Ghost, have become united with God, and whose names are recorded in heaven, must, on 'such scriptural confession of their faith, and renewal of life, according to the command and doctrine of Christ, and the example and custom of the apostles, be baptized with water in the ever adorable name of the Fatlier, and of the S'on and of the Holy Ghost, to the burying of their sins, and thus to become incorporated into the communion of the saints; whereupon they must learn! to observe all things whatever the Son of God taught, left on record, and commanded his followers to do. Matt. 3:15; 28:19, 20; Mark 16:15, 16; Acts 2:38; 8:12, 38; 9:19; 10:47; 16:33; Rom. 6:3, 4; Col. 2:12. CONFESSION OF FAITH. 383 ARTICLE Vin. The Church of Christ. We believe in and confess a visible Church of Gad, consisting of those, who, as before remarked, have truly repented, and rightly believed; who are rightly baptized, united with God in heaven, and incorporated into the communion of the saints on eardi. i Cor. 12 :i3. And these, we confess, are a "chosen generation, a royal priesthood, an holy nation," who have the testimony that they are the "bride" 01 Christ; yea, that they are children and heirs of eternal life — a "habitation of God through the Spirit," biiilt on the foundation of tlae apostles and prophets, of which "Christ himself is the chief corner stone"^ — the foundation on which his church is built. John 3:29; Matt. 16:18; Eph. 2:19 — 21 ; Tit. 3:7; I Pet. i :i8, 19; 2:9. This church of the living God, which he has purchased and redeemed through his own precious blood, and with which he will be — according to his own promise— for her comfort and protection, "always, even unto the end of the world;" yea,, will dwell and walk with her, and pre- serve her, that no "winds" nor "floods," yea, ndt even the "gates of hell shall prevail against her" — may be known by her evangeli- cal faith, doctrine, love, and godly conversation ; also by her pure walk and practice, and her observance of the true ordinances of Christ, which he has strictly enjoined on his followers. Matt. .7:25; 16:18; 28:20; 2 Cor. 6:16. ARTICLE IX. The Office of Teachers and IVIinisters — IMale and Female — in tlie Church. Regarding the offices, and election of persons to the same, in the church, we believe and confess: That, as tiie church cannot exist and prosper, nor continue in its structure, without offices and regulations, that therefore the Lord Jesus has himself (as a father in his house), appointed and prescribed his offices and or- dinances, and has given commandments concerning the same, as to how each one sihould walk therein, give heed to his own work and calling, and do it as it becomes him to do. Eph. 4:11, 12. 3B4 MENNONITE CHURCH HISTORY. For he himself, as the faithful and great Shepherd, and Bishop of our souls, was sent into the world, not to wound, to break, or destroy the souls of men, but to heal them ; to seek iiat which is lost, and to pull down the hedges and partition wall, so as to make out of many, one; thus collecting out of Jews and heathen, yea, I out of all nations, a church in his name ; for which (so that no one/ might go astray or be lost) he laid down his own life, and thus procured for them salvation, made them free and redeemed themj to which blessing no one could help them, or be of service in obr taining it. i Pet. 2:25; Matt. 18:11 ; Eph. 2:13, 14; John 10:9, ". I5- ! And that he, besides this, left his dhurch before his departure, provided with faithful ministers, apostles, evangelists, pastorg, and teachers, whom he had chosen by prayer and supplication through the Holy Spirit, so that they might govern the church, feed his flock, watch over, maintain, and care for the same ; yea, do in all things as he left them an example ; taught them, and commanded themi to do ; and likewise to teach the church to ob- serve all things whatsoever he commanded them. Eph. 4:11 ; Luke 6:12, 13; 10:1; Matt. 28:20. Also that the apostles were afterwards, as faithful followers of Christ and leaders of the church, diligent in these matters, namely, in choosing through prayer and supplication to God, brethren who were to provide all the churches in the cities and circuits, with bishops, pastors, and leaders, and to ordain to these offices such men as took "heed unto themselves and unto the doctrine," and also unto the flock; who were sound in the faith, pious in their life and conversation and who had — as well within the church as "'without" — a good reputation and a good report; so that they might be a light and example in all godliness and good works ; might worthily administer the Lord's ordinances — baptism and sacrament— and that they (the brethren sent by the apostles) might also, at all places, where such were to be had, appoint faithful men as elders, who were able to teach others, confirm them in the name of tlie Lord "with the laying on of hands," and who (the elders) were to take care of all things' of which the church stood in need ; so that they, as faithful ser- CONFESSION Of FAITH. 385 vaiits, might well "occupy" their Lord's money, gain thereby, and thus "save themselves and those who hear them." iTim. 3 a ; 4 -.14-16 ; Acts 1 :23, 24 ; Tit. i :5 ; Luke 19 :.i 3. That they should also take good care (particularly each one of the charge over which, he had the oversight), that all the cir- cuits should be well provided with almoners, who should have the care and oversight of the poor, and who were to receive gifts and alms, and again faithfully to distribute them amongst thv. poor saints who were in need, and this in all honesty, as is be- coming. Acts 6:3 — 6. Also that honorable old widows sliould be chosen as servants, who, besides the almoner.=;, are to visit, comfort, and take care of the poor, the weak, the afflicted, and the needy, as also to visit, comfort, and take care of widows and orphans ; and further to assist in taking care of any matters in the churdh that properly come within their sphere, according to their best ability.- i Tim. 5:9, 10; Rom. 16 :t, 2. And as it further regards the almoners, that they (particularly if they are fit persons, and chosen and ordained thereto by the church), may also in aid and relief of the bishops, exhort the church (being, as already remarked, chosen thereto), and thus assist in word and doctrine ; so that each one may serve the other from love, with the gift which he has received from the Lord ; so that through the common service and assistance of each member, according to his ability, the body of Christ may be edi- fied, and the Lord's vineyard and church be preserved in its growth and structure. 2 Tim. 2 :2. ARTICLE X. The Lord's Supper. We also believe in and observe the breaking of bread, or the Lord's Supper, as the Lord Jesus instituted the same (with bread and wine) before his sufferings, and also observed and ate it with the apostles, and also commanded it to be observed to his remembrance, as also the apostles subsequently taug'ht and ob- ■served the same in the church, and commanded it to be observed 386 MENNONITE CHURCH HISTORY. by believers in commemoration of the death and sufferings of the Lord — ^the brealcing of his worthy body and the shedding of his , precious blood — for the whole human race. So is the observance/ of this sacrament also to remind ns of the benefit of the said deat and sufferings of Qirist, namely, the redemption and eternal salr vation which he purchased thereby, and the great love thus showb to sinful man; wheieby we are earnestly exhorted also to loye one another — to love our neighbor — to forgive and absolve him — even ns Christ has done unto us — and also to endeavor to main- tain and keep alive the union and communion w^hich we have with God, and amongst one another, which is thus shown and repre- sented to us by the aforesaid breaking of bread. Matt. 26:26; Mark 14:22; Luke 22:!9: Acts 2:42, 46'. i Cor. 10:16: 11:23-26. ARTtCLB XI. The Washing of the Saints' Feet. We also confess a washing of the feet of the saints, as the Lord Jesus did not only institute and command the same, but did also hinjself wash the feet of the apostles, although he was their Lord and master ; thereby giving an example that they also should wash one another's feet, and thus do to one another as he did to them ; which they also afterwards taught believers to observe, and ail this as a sign of true humiliation : but yet more particularly as a sign to remind us of the true washing — the washing and purification of the soul in the blood of Christ. John 13:4 — 17; I Tim. 5 :io. ARTICLE XII. Matrimony. We also confess that there is in the church of God an "honor- able" state of matrimony between two believers of the different sexes, as God first instituted the same in paradise between Adam and Eve, and as the Lord Jesus reformed it by removing all abus- es which had crept into it, and restoring it to its first order. Gen. 1 :27; 2:18, 22, 24. In this manner the apostle Paul also taught and permitted matrimony in the church, leaving it to each one's own choice to CONFESSION OF FAITH. 387 enter into matrimony with any person who would unite with him in such state, provided that it was done "in the Lord," according to the primitive order ; the words "in the Lord," to be understood, according to our opinion, tliat just as the patriarchs had to marry a'mongst their own kindred or generation, so there is also no other liberty allowed to believers under the New Testament Dis- pensation, than to marry amongst the "chosen generation," or the spiritual kindred of Christ; that is, to such — and none others — as are already, previous to their marriage, united to the church in heart and soul, have received the same baptism, belong to the same church, are of the same faith and doctrine, and lead the same course of life, with themselves. 1 Cor. 7; 9:s;*Gen. 24:4; 28 :6 ; Num. 36 :6 — 9. Such are then, as already remarked, united by God and the church according to the primitive order, and this is then called, "Marrying in the Lord." i Cor. 7 -.29' ARTICLE XIII. The Office of Civil Government. We also believe and confess, that God has instituted civil gov- ernment, for the punishment of the wicked and the protection of the pious ; and also further, for the purpose of governing the world — governing countries and cities ; and also to preserve its subjects in good order and under good regulations. Wherefore we are not permitted to despise, blaspheme, or resist the same; but are to acknowledge it as a minister of God and be subject and obedient to it, in all things that do not militate against the law, will,, and commandments of God : yea, "to be ready to every good work ;" also faithfidly to pay it custom, tax, and tribute ; thus giving it what is its due ; as Jesus Christ taught, did himself, and commanded his followers to do. That we are also to pray to the Lord earnestly for the government and its welfare, and in behalf of our country, so that we may live under its protection, maintain ourselves, and "lead a quiet and peaceable life in all godliness and honesty." And further, that the Lord would recompense them (our rulers), here and in eternity, for all the benefits, liberties, and favors which we enjoy under their laudable 388 MENNONITE CHURCH HISTORY. administration. Roin. 13:1 — 7; Tit. 3:1, 2; i Pet. 2:17; Matt. 17 :27 ; 22 :2i ; I Tim. :? ;.: ,2. ARTICLE XIV. Defense by Force. Regarding revenge, whereby we resist our enemies with the sword, we believe and confess that the Lord Jesus has forbidden his disciples and followers all revenge and resistance, and has thereby commanded them not to "return evi! for evil, nor railing for rail- ing;" but 'to "put up the sword into the sheath," or, as the prophets foretold, "beat than into ploughshares." Matt. 5 .39, 44 ; Rom. 12 :i4 ; i Pet 3 19 ; Isaiah 2 -.4 ; Micah 4 13. From this we see, that, according to the example, life, and doctrine of Christ, we are not to do wrong, or cause offense or vexation to any one;but to seek the welfare and salvation of all men ; also, if necessity should require it, to flee, for the Lord's sake, from one cit\- or cotmtry to another, and suffer the "spoiling of our goods," rather than give occasion of offense to any one; and if we arc struck on our "right cheek, ratlier to turn the other also," than revenge ourselves, or return the blow. Matt. 5:30: 10:23; Rom. 12 ■.19. And that we are, besides this, also to pray for our enemies, comfort and feed them, when they are hungry or thirsty, and thus by well-doing convince them and overcome the evil with good. Rom. 12:20, 21. tmally, that we are to do good in all respects, "commending ourselves to every man's conscience in the sight of God," and according to the law of Christ, do nothing to others that we would not wish them to do unto us. 2 Cor. 4:2; Matt. 7:r2; Luke 6:31. ARTIOLiE XV. The Swearing of Oaths. Regarding the swearing of oaths, we believe and confess, that the Lord Jesus ha-- dissuaded his followers from and for- bidden them the same; that is, that he commanded them to CONFESSION OF FAITH. 389 "swear not at all ;" but that their "Yea" should be "yea," and their "Nay, nay." From which we understand that all oaths, high and low, are forbidden ; and that instead of them we are to con- firm all our promises and covenants, declarations and testimonies of all matters, merely with "Yea that is yea," and "Nay that is nay ;" and that we are to perform and fulfill at all times, and in all things, to every one, every promise and obligation to which we thus affirm, as faithfully as if we had. confirmed it with the most solemn oath. And if we thus do, we have the confidence that no one — not even the government itself — will have just cause to require more of us. Matt. 5 :34-37; James 5 :i2 ; 2 Cor. i -.ly. AilTlOLE XVI. Excommunicaticn or Expulsion from the Church. We also believe in and acknowledge the ban, or excommuni- cation, a separation or spiritual punishment by the church, for amendment, and not for the destruction, of offenders ; so that which is pure may be separated from that which is impure. That is, if a person, after having been enlightened, and received the knowledge of the truth, and has been received into the com- munion of the saints, does wilfully, or out of presumption, sin against God, or commit some other "sin unto death," thereby fall- ing into such unfruitful works of darkness, that he becomes separated from (jod,and is debarred from his kingdom — that such an one — when his works are become manifest, and sufficiently known to the church — cannot remain in the "congregation of the righteous ;" but must, as an offensive member and open sinner, be excluded from the church, "rebuked before all," and "purged out as a leaven," and thus remain until his amendment, as an example and warning to others, and also that the church may be kept pure from such "spots" and "blemishes;" so that not for the want of this, the name of the Lord be blasphemed, the church dishonored, and a stumbling-block thrown in the way of those "without," and finally, that the offender may not be condemned with the world, but that he may again be convinced of the error of his ways, and brought to repentance and amendment of life. Isaiah 59:2; i Cor. 5:5, 6, ;i2; i Tmi. 5:20: 2 Cor. 1,^:10. 390 MENNONJTE CHURCH HISTORY. Regarding the brotherly admonition, as also the instruction of the erring, '.ve are to give ail diligence" to watch over them, and exhort them in all iTieekness to the amendment of their ways (James 5:19, 20) ; and in case any should remain obstinate and unconverted, to reprove them as the case may require. In short, the church must "'put away from among herself him that is wicked/' whether it be in doctrine or life. ARTICLE XVII. The Shunning of Those Who are Expelled. As regards the withdrawing- from, or the shunning of, those who are expelled, we believe and confess, that if any one, wheth- er it be through a wicked life or perverse doctrine — is so far fall- en as to be separated from God, and consequently rebuked by, and expelled from, the church, he must also, according to the doctrine of Christ and hi.^ apostles, be shunned and -avoided by all the members of the church (particularly by those to whom his misdeeds are known'), whether it be in eating or drinking, or other such like social matters. In short, that we are to have noth- ing to do with him ; so that we may not become defiled by in- tercourse with him, and partakers of his sins ; but that he may be made ashamed, be affected in his mind, convinced in his con- science, and thereby induced to amend his ways. iCor. 5:9 — 11; Rom. 16:17; 2 Thess. 3:14; Tit. 3:10. That nevertheless, as well in shunning as in reproving such offender, such moderation and Christian discretion be used, that such shunning and reproof may not be conducive to his ruin, but be serviceable to his amendment. For should he be in need, hungr}', thirsty, naked, sicli or visited by some other affliction, we are in duty bound, according to the doctrine and practice of Christ and his apostles, to render him aid and assistance, as necessity mav require; otherwise the shunning of him might be rather conducive to his ruin than to his amendment, i Thess. 5 :i4. Therefore we must not treat such oft'enders as enemies, but exhort them as brethren, in order thereby to bring them to a knowledge of their sins and to repentance ; so that they may again CONFESSION OF FAITH. 391 become reconciled to God and the church, and be received and admitted into the same — thus exercising love towards them, as is becoming. 2 Thess. 3:15. ARTICLiE XVIII. The Resurrection of the Dead and the Last Judgment. Regarding the resurrection of the dead, we confess with the mouth, and believe with the heart, that according to the scriptures — all men who shall have died or "fallen asleep," will — through the incomprehensible power of God — at the day of judgment, be "raised up" and made alive ; and that these, together with all those who then remain alive, and who shall be "changed in a moment, in the twinkling of an eye, at the last trump," shall "appear before the judgment-seat of Christ," where the good shall be separated from the evil, and where "every one shall receive the things done in his body, according to that he hath done, whether it be gooc' or bad ;" and that the good or pious shall then further, as the blessed of their Father, be received by Qirist into eternal life where they shall receive that joy which "eye hath not seen, nor ear heard, nor hath entered into the heart of man." Yea, where they shall reign and triumph with Christ forever and ever. Matt. 22 130, 31 ; 25 : 31 : Dan. 12 :2 : Job 19 :2s, 26; John 5:28, 29; 1 Cor. 15; 1 Thess. 4:13. And that, on the contrary, the wicked or impious, shall, as the accursed of God, be cast into "outer darkness ;" yea, into eter- nal hellish torments ; "where their Vv-orm_ dieth not, and the fire is not quenched ;" and where— according to Holy Scripture— they can expect no comfort nor redemption throughout eternity. Isaiah 66 :24 ; Matt. 25 :46 ; Mark 9 :46 ; Rev. 14 :i i. May the Lord through his grace make us all fit and worthy, that no such cakmity may befall any of us ; but that we may be diligent, and so take heed to ourselves, that we may be found of him in peace, without spot, and blameless. Amen. 392 MENNONITE CHURCH HISTORY, Now these are, as before mentioned, the chief articles of our general Christian Faith, which we everywhere teach in our con gregations and families, and according to which we profess to live; and which, n.ccording to our convictions, contain the only true Christian Faith, which the apostles in their time believed and taught ; yea, which they testified to by their lives and confirmed by their deaths ; in which we will also, according to our weakness, gladly abide, live, and die, that at last, together with the apostles and all the pious we may obtain the salvation of our souls through the grace of God. Thus were the foregoing articles of faith adopted and con- cluded by our united churches in the city of Dort, in Holland, on tlie 2ist day of April, in the year of our Lord 1632, and signed by the following ministers and teachers. DORT. Isaac Koenig, Johann Cobryssen, Jan Jacobs, Jacius Terwen, Claes Dirksen, Mels Gysbaerts, Adrian Cornells. FLISSINGEN. Dillaert Willeborts, Jacob T'ennen, Lieven Marymehr. AMSTERDAM. Tobias Goverts, Peter Jansen Mayer, Abram Dirks, David ter Haer, Peter Tan von Zingel. MIDDLEBURG. Bastian Willemsen, Jan Winkelmans. HARLEM. John Doom, Peter Gryspeer, Dirk Wouters Kolenkamp, iPeter Joosten. HOMMEL. Wilhelm Jan von Exselt, Gispert Spiering. ROTTERDAM. Balten Centen Schumacher, Michael Michiels, Israel von Halmael, Heinrich Dirkse Apeldoren, Andreas Lucken. SCHIEDAM. Cornells Bom, Lambrecht Paeldink. LEYDEN. Christian de Kopink, Jan Weyns. CONFESSION OF FAITH. 393 ELOCKZYL. CREVEI.DT. Claes Claesson, Herman op den Graff. Peter Peterson. Wilhelm Kreynen. ZIRICZEE. ZEALAND. Anton Cornelis, Cornelis de Moir, Peter Jan Zimmerman. Isaac C:iaes. UTRFCHT. GORCUM. Herman Segers, Jacob ^on Sebrecht, Jan Heinrich Hochfeld, Jan J. von Kruysen. Daniel Horens, arnkeim. Abraham Spronk, Cornelis Jans, Wilhelm von Brockhiiysen. Dirk Renderson. FROM THE UPPER COUNTRY. Peter von Borsel, Anton Hans. Besides this confession being adopted by so many churchea. and signed by their ministers, all the churches in Alsace and Germany afterwards adopted it unanimously. Wherefore it was translated from the Holland into the languages of these countries — into French and German — for the use of the churches there, and for others, of which this ma)- serve as a notice. Tlie following attestation was signed by the brethren in Alsace, who examined this confession and adopted it as their own. We, the undersigned, ministers of the word of God, and el- ders of the church in Alsace, hereby declare and make known, that being assembled this 4th of Feb. in the year of our Lord 1660, at Ohnenheim, on account of the Confession of Faith, which was adopted at the Peace Convention in the city of Dort, on the 2ist day of April in the year 1632: and having examined the same, and found it, according to our judgment, in agreement with the word of God, we have entirely adopted it as our own. Which we, in testimony of the truth, and a firm faith, have signed with our own hands, as follows : OHNENHEIM. ' Ulrich Husser, Jacob Gochnauer. JEPSENHElAf. John Rudolph Bumen. DUERRSANZENHEIM. 394 MENNONITE CHURCH HISTORY. MINISTERS. ELDERS. MAGENHEIM. MARKIRCH. John Miller. Jacob Schmidt, Bertram Habich. HEIDELHEIM. John Ringer. BALDENHEIM. Jacob Schobly. ISENHEFM. Henry Schneider. KUNENHEJM. Rudolph Egli. Jacob Schneider. MARKIRCH. KUNENHEIM. Adolph Schmidt. Henry Frick. POSTSCRIPT TO THE FOREGOING l8 ARTICLES. From an authentic circular letter of the year 1557, from the Highland to the Netherland churches, it appears that from the Eyfelt to Moravia there were 50 churches, of whidi some con- sisted of from 500 to 600 brethren. And that there were about that time, at a conference at Strasburg, about 50 preachers and elders present, who discoursed about matters concerning the wel- fare of the churdhes. These leaders of the non-resistant Christians endeavored earnestly to propagate the truth ; so that like a "grain of mustard seed," of small beginning, it grew against all bloody persecution, to the height in w^hich it is to be seen in so many large churches in Germany, Prussia, the. Principality of Cleves, &c., and partic- ularly in the United Netherlands. But, finally, alas! there arose disunion amongst them about matters of faith, which so deeply grieved the peaceably disposed amongst them, that they not only thought about- means to heal the schism, and restore union, but did also take the matter in CONFESSION OF FAITH. 395 hand, and concluded at Cologne, in the year 1591, a laudable peace between the Highland and Netherland churches. Still the schism was not fully healed. Consequently in the years 1628 and 1630, it was deemed necessary at a certain conference, by some lovers of peace to appoint another conference, in order to see whether they could come to an understanding, and the schism be fully healed. Consequently, in order to attain this object in the most effectual manner, there assembled at Dort, from many of the churches in Holland, on the 21st of April. 1632, fifty-one ministers of the word of God, appointed for said purpose ;who deemed it advisable that a scriptural confession of faith should be drawn up, to which all parties should adhere, and on which this peace convention and the intended union should be founded and built. Whidh was then accordingl}- drawn up, publicly adopted, con- firmed, signed, the so much wished for peace obtained, and the light again put on the candlestick, to the honor of the non-resistant Christianity. >W^^U< MENNONITES PROTEST AGAINST SLAVERY (1688). The following protest against slavery speaks for itself. It was sent to a meeting of Friends on April i8, 1688, by Gerherd Hendricks, Dirk Op den Graeff, Francis Daniel Pastorius, and Abraham Op den Graeff, and is said to be the first public protest ever made against slaves. This is to Ye Monthly Meeting Held at Rigert Worrells. "These are the reasons why we are against the traffick of men- body, as followeth. Is there any that would be done or handled at this manner ? viz. to he sold or made a slave for all the time of hSs life? How fearful & faint-hearted are many on sea, when they see a strange vessel being afraid it should be a Turck, and they should be tacken and sold for Slaves in Turckey. Now what is this better done as Turcks doe? yea rather is it worse for them, wch say they are Christians; for we hear that ye most part of such Negers are brought heither against their will & consent, and that many of them are stollen. Now, tho' they are black, we can- not conceive there is more liberty to have them slaves, as it is to have other white ones. There is a saying, that we shall doe to all men, licke as we will be done ourselves; macking no difference of what generation, descent or Colour they are. And those who steal or robb men, and those who buy or purchase them, are they not all alicke? Here is liberty of Conscience, wch is right & reasonable, here ought to be likewise liberty of ye body, except of evildoers, wch is an other case. But to bring men hither, or to robb and sell them against their will, we stand against. In Europe PR O TEST A GAINST SLA VER Y. 397 there are many oppressed for Conscience sacke ; and here there are those oppressed wch are of a blaclc Colour. And we who know that men must not comitt adultery, some doe comitt adultery, in others, separating wifes from their housbands, and giving them to others and some sell the children of those poor Creatures to other men. Oh ! doe consider well this things, you who doe it, if you would be done at this manner ? and if it is done according Christianity- you surpass Holland & Germany in this thing This m'ackes an ill report in all those Countries of Europe, where they hear off, that ye Quackers do here handel men, Licke they handle there ye cattle ; and for that reason some have no mind or inclination to come hither. An'd all who shall maintaine this your cause, or plaid for it? Truely we cannot do so except you all inform us better hereoff, viz. that chris'tians have liberty to practise this things. Pray ! what thing in the world can be done w^orse towarts us then if men should robb or steal us away & sell us for slaves to strange Countries ; separating housbands from their wife & Oiildren. Being now this is not done at that manner we will be done at, therefore we contradict & are against this traffick of men-body. And we who profess that it is not lawful! to steal, must lickewise avoid to purchase such things as are stolen, but rather help to stop this robbing and stejding if pos- sible and such men ought to be delivred out of ye hands of ye Rob- bers and set free as well as in liurope. Then is Pensilvania to have a good report, in stead it hath now a bad one for this sacke in other Countries. Especially whereas ye Europeans are desirous to know in what manner ye Quackers doe rule in their Province & most of them doe loock upon us with an envious eye. But if this is done well, what shall we say, is don evil ? "If once these slaves (wch they say are so wicked and stubbern men"! should joint themselves, fight for their freedom, and handle their masters & mas'trissess, as they did handel them] before ; will these masters & mastrisses tacke the sword at hand & warr against these poor slaves, like we are able to belive, some will not refuse to do? Or have these negers not as much right to fight for their freedom, as you have to keep them slaves? 398 MENNONITE CHURCH HISTORY. "Now consider well this thing, if it is good or bad? and in case you find it to be good to handel these blacks at that manner, we desire & require you hereby lovingly that you may informe us herein, which at this time never was done, viz. that Christians have Liberty to do so, to the end we shall be satisfied in this point, arid satisfie lickewise our good friends & acquaintances in our natif Country, to whose it is a terrour, or fairfull thing that men should be handeld so in Pensilvania. "This was is from our meeting at Germantown hold ye i8 of the 2 month 1688 to be delivred to the monthly meeting at Rich- ard Warrel's. gerret hendericks derick op de graeff Francis daniell Pastorius Abraham op den graef. "At our monthly meeting at Dublin, ye 30 2 mo. 1688, we having inspected ye matter, above mentioned & considered of it we finde it so weighty that we think it not E;«pedient for us to meddle with it here, but do Rather comit it to ye consideration of ye Quarterly meeting, ye tennor of it being nearly related to ye truth. on behalfe of ye monthly meeting. signed, pr. Jo. HART." "This above mentioned was Read in our Quarterly meeting at Philadelphia, the 4 of ye 4 mo. "88, and was from thence recom- mended to the Yearly Meeting, and the above — said Derick, and the other two mentioned therein, to. present the same to ye aiboye- said meeting, it being a thing of too great a weight for this meet- ing to determine. Signed by order of ye meeting, ANTHONY MORRIS.' DEED TO FIRST MENNONITE CHURCH AT GERMANTOWN. TO ALL PEOPLE to whom these presents shall come I Henry Sellen of Kriesheim in the Germantownship in the County of Philadelphia & province of Pensilvania Yeoman fend greeting. WHEREAS Arnold van Vofsen of Bebbers-township in the sd County Husbandman & Mary his wife by their Indenture duly executed bearing date of the Sixth day of September Annog. domi 1714, for the consideration therein mentioned did Grant and Con- vey unto me the sd Henry Sellen, & to John Neus late of German- town deceased, a certain piece of Land fcituate lying & being in Germantown in the sd County, Containing thirty-five perches of land, to hold the sd piece of land, with the appurtenances, unto us the sd Henry Sellen & John Neus, and to the furvivor of us & to the heirs and afsigns of the furvifor of us forever, as by the sd Indenture may at Large appear. Which sd land & premfses were- 80 as aforesd convey'd tmto us by the direction & appointment of the Inhabitants in & about Germantown aforesd belonging to the Meeting of the people called Mennonist ( :alias Menisten:) AND the above recited Indenture was fo made or Intended to us in trust to the Intent only that we or either of us as should be & continue in unity & religious fellowship with the sd people & re- main m.embers of the meeting of the sd Mennonists ( rWhereunto we did & I now do belong:) should stand & be feized of the sd land & premises in and by the sd Indenture granlted. To the uses & Intents herein after mentioned & declared & under the conditions provisos & restrictions herein after limitted & ex- prefsed & to no other use Intent or purpose whatsoever, that is to say, FOR a place to erect a meeting house for the use and service of the sd Mennonists ( ralias Menisten :) and for a place to bury their dead, PROVIDED always that neither I nor my heirs nor any other person or persons succeeding me in this trust, who 400 MENNONITE CHURCH HISTORY. shall be declared by the members of sd Meeting for the time being to be out of unity with them shall be capable to execute this trust or ftand feized to the uses aforesd, nor have any right or Intrest in the sd premifses while I or they fhall fo remain. BUT that in all such cases as also when I or any fucceeding me in the trust aforesd shall happen to depart this life, than it shall & may be lawfull to & for the sd Members of the sd Meeting as often as Occasion shall require to make choice of others to manage & ex- ecute the sd trust in stead of such as shall so fall away or be de- ceased. AND UPON this further trust & confidence that we & the furvivor of us and the heirs of such furvivors should upon the request of the members of the meeting of the sd Mennonists either afsign over th sd trust or convey and settle the sd piece of land and premifses to such person or persons as the members of the sd meeting shall order or appoint, to and for the uses Intents and fervices herein before mentioned. NO"V\" KNOW YE, that I the sd Henry Sellen do hereby acknowledge, that I and the sd John Neus deceased were nomi- nated in the sd recited Indenture by and on the behalf of the sd people called Mennonists ( ralias Menisten:) and that we were, and by furvivorship I now am therein trusted only by and for the members of the sd meeting of Mennonists. And that I do not claim to have any right or Interest in the sd land & premifses or any part thereof to my own use & benefit by the sd Indenture or Conveyance so made to us as aforesaid or otherwise howsoever, BUT only to and for the use Intent & service herein before men- tioned under the Limitation and restriction above expreffed and reserved, And to no other use Intent or fervice whatsoever. In witnefs whereof I have hereunto set my hand & seal, dated the Eight day of December in the year of our Lord one thousand seven hundred & twenty four. HENDRICK SELLEN L. S. Signed sealed and delivered in the presence of Martin Kolb Dirck Keyser TWO INTERESTING LETTERS. The following letters are inserted here because of their his- torical value and because of the deep, fervent piety for which, these letters are remarkable. It gives us a glimpse of the spirit of the times. Rudolph Landes was the first deacon in the Deep Run Mennonite congregation, Bucks county, Pennsylvania. Heppenheim, near Altzey, April 15th, 1786. Dear Worthy Friends : ' 1 desire to express my heartfelt wish for your true welfare in all pertaining to the thriving of body and soul. The letter from you dear friends, Abraham and Rudolph Landes dated April J 2, 1784, we received on the 17th of August, 1784, with great pleasure, and through it ascertained as to your general health. We wish to announce that all who are still living of us are, praise the Lord, in good bodily health. Yet it has pleased the Lord, who alone is Ruler over life and death, to demand from us Elizabeth Burkyen in the month of May as also Christian Schmitt on the 14th of June, 1784. They were called out of this toilsome world and transformed to Eternity, where in accordance with the Christian Faith they will increase the inhabitants of the other world. May the Almighty in his mercy prepare us for^a joyful following. I also announce that the youngest daughter, Christina, of Elizabeth Burkyen, deceased, was wedded to Rudolph Forrer also of "Wersheimer Hof ," and is in possession of the farm of her father, Jacob Burkyen, deceased. Futhermore I give you without concealment the information that within the past three or four years many of the families from this and other neighborhoods have moved into the kingdom of Poland. This journey of over four hundred hours was made by my brother John, leaving on the loth of October, 1784, as also my brother Henry, who wedded 402 MENNONITE CHURCH HISTORY. CatHerine BrolHn, reformed religion, from Harxheim, on June 13th, 1785, they together with Jacob Muller of Rudelsheim, with his son-in-law, Jacob Bursched of Harxheim. The journey was partly by water, but mostly overland. They went to improve their condition. The country is very fertile and does not belong to tfhe Kingdom of Poland any more. It is called now Mehro-Gallicia, which came into possession of the Roman Empire Majesty Joseph II, during the war times. Through his glorious and more than wise government, many colonists have settled there, as also Estates of Nobility and church. They are furnished with good new homesteads with about fifty acres of land without any cost, also cattle, implements, house utensils, just as farmers need, also several free years without taxation. They have as yet not been assigned to places but hope to shortly. If they haven't been, they will certainly before long as they receive support until they are assigned their land. The favours which these people receive from the wise Joseph, is more than great. Not alone this, he is also a philanthrppist whose equal cannot be found among the crowned heads. He permits all religionf, which before his time was not permitted. I wrote you a letter which I presume you received in the fall of '84, through my brother-in-law, Jacob Rupp, who visited us from Pennsylvania, at that time, which contained a description of former times. Further I wish to acquaint you with the fact that the year '84 was such a complete failure that the oldest persons remember none such ; fruits, vegetables and crops of all kinds were very scarce, causing great hardship at the begin- ning of '85. The pen caimot "describe it at all. Now every thing is again blest and cheaper than in inany long years and the growing crops look well with us. We live in hopes of soon> getting a letter from you. Information is asked if Casper Hardt, brother of Jacob Hardt, did not come to you about 12 years ago. Mrs. Landes, her children, T and mine send you many greet- ings. Remember us in ycur prayers, we are willing to do likewise with God's sanction. With compliments and under the pro- tection of the Almighty, I am Your true and sincere friend. JACOB RUPP. TH'O INTERESTING LETTERS. 403 P- S. — The above greetings include tiie entire circle of friend- ship—the Landes family, I must particularl}' mention Frederick Landes, who is just my age. I would like also to receive a few lines from him some time. Adieu. Reply of .Rudolph Landes. April 13, 1787, Bticks County. Bedminster Township at Deep Run. Worthy Friends : The Lord be with you through His holy, righteous Spirit, guide you through His sincere grace, love and mercy to the path of love and peace. This I wish you upon your friendly greetings, may the Lord and God of all grace give us and you all, strength to follow HinT on the path upon which He, preceded us through pure love to our eternal salvation and happiness, and loved not life unto death — ^His alone be praise, honor and commendation in all eternity. Amen. Beloved friend and Cousin Rupp, your writing of April 15, 1786, we received and through it perceived that you were in part well, which was very pleasing to us. Also that some of our friends departed this life, and I hope that God in His mercy through Jesus Christ has receiver! and taken them into life eternal, that we may with the wise virgins be prepared, and that our light may be kept burning and our lamps not extinguished ; that adorned in the unsoiled wedding robe, we may, like unto mankind, wait for the Lord — that the Friend, the Lord, the Bridegroom may come when He pleases and would not then become alarmed, but would be joyful and enter with Hira to tlie nuptials — may our good Lord help us thereto through Jesus Christ. Amen. In regard to how we are getting on, we can say as far as bodily health is concerned, we are presumably well, thanks to the Lord, and we have also full and plenty to eat. Nor are we alarmed with war. although they are troubled inland with little warfares. What will come of it, only God knows. It is mostly 404 MENNONITE CHURCH HISTORY. on account of the money demands. A large portion of the Penn- sylvania inhabitants cannot become reconciled to this, and the humbling of the Lord's name does not please many. They have as yet been unaccustomed to it in this country. Yet again there are those who use the name of the Lord to greedily fill their hands and podurr ordained, effect, 225. Aaron Loucks ordained, effect, 228. Decline and growth of the church at Meyersdale, 230'. A reti'ospective view, 233. First foreign missionary, 234. Table, 235-236. Virginia 'Conference, 198. Early settlers, 198, 201. Murder of the Rhodes family,. 199 Title to land, 200. Places for worship, 201, 202. Language in worship, 2031. Conference organized, 204. Church troubles, 20'5. Trials during the Civil War, 206. ■Brethren in Libby Prison, 210. 'Aggressive work, 215. The West Virginia field, 316. Loss of membership, 218. Extinct congregations, 220. Table, 222-224. Washington 'Co., Md. and PYanklin 'Co., Pa. Conference, 191. Eaily settlements, 191, 192. First bishop, 191. First meeting houses, 192. Under Lancaster county bishops;, 193. George S. Keener ordained bish- op, 193. Trials during the Civil War, 194. New methods, 195. Table, 197. Western District Amish Mennonite Conference, 306. Early settlements, 141, 142, 143, 144. 'Organization of conference. 306. First session, 308. Condition of the congregatiins, 306. Three questions, 306, 307. 'Attitude of Mennonites and Am- ish Mennonites, 308. IBlesslngs upon conference, 308. ^Aggressive work, 308. Some leading workers, 30'9. INDEX. 415 Western District 'Amish Meimonite Conference — Table, 310-312. Confessions of Faith, Mennonite. Dortrecht iConlession, lOS, 122, , 367. Burkholder Oomfession, 206. Constantlne, the Emperor, 45, 46, 47, 369. Constantine, the Paulician, see Paulicians. Cornelius, bishop of Rome, 53. Couuicils, Origin of, 39. Council at Jerusalem, 17. Council at Iconium, 31, 32. Ooimcil at Nice, 45. Cumberland County, (Pa.), 181. Cyprian, bishop of Carthage, 32. iHis views on the church and its government, 32, 44, S2, 53. Debates by the LA.nabaptists, 7'2. Debates by the Mennomites, 102. Decius, the Emperor, 35. Decline of the Western 'Empire, 46. Defenseless Memonites, 142. (Henry Egll, the founder, 147. Reasons given for the new or- ganization, 147. Strict discipline, 148. Spreading of the movement, 148. Schisms among them, 148. Number of members and minis- ters, 149. Deffenbaugh, Christian, 228. Degrees in tlie Church,* 44. Delaware Bay, Mennonite settle- ment on, 125. (Demetrius, bishop of Alexandria, 34. De Motfort, ISimon, 59. Denner, Jacob, 96. Denck, Hans, 111. His character, 70. I-Iis orthodoxy, 70. Detwiler, I. R., 356. Diocletian, the Emperor, 38. Dlonysius, bishop of Alexandria, 36. Dionysius, bishop of Corinth, 27. Dock, Christopher, 127, 161. iBiographlcal sketch, 359. Die' Schulordnnng, 359. Bis abilities, 359. His death, 359. Domitilla, Plavia, 22. Domitian, Emperor, 21, 26. Driver, D. ¥., 296. i ; • Driver, Jos. N., 217. Duko Alba's work, 93. iDurr, John N., 225, 228, 23 1. Early literature in America, 161. Eastern Amish Mennonite Confer- ence, see 'Conferences, Eastern (Amish Mennonite. EbiOKites, 20. Eby, Christian, 176. ': Eby Family, 176. Peter Eby, 176, 178. Isaac Eby, 276. Eenjamin Eby, 240. Eby, Matthias, 290. Eby, Theodorus, 176. Edicts — Against the early Christians, 32, 33. Against the Albigenses, 58. Against the Anabaptists, 74. Againtit Menno Bimon, 83. Education, Mennonites and', 95, 358. Effect of Napoleonic wars, 105. Egli, (Henry, 147, 148, 265. Elders, bishops distinct from, 39. Elkhart Institute, 280, 360. Opened as a private school, 360. Elkhart Institute Association formed, 360. Causes for its organization, 359. First officers, 360. 'Leading men connected with it, 360. Goshen College, 362. EJphesus, 21. Epp, Henry, 313. Evangelistic work — IBy the Apostles, 17, 21, 24. iBy those of the Succession, 53, '65, 67, 72, 75. (By Menno Simon, 82. (By Mennonites in Europe, 118. By Mennonites in America, 183. 216, 217, 234, 245, 252, 278, 287, 292, 297, 303, 306. Euseblus, 19, 22. Ewert, H. H., 334. Excommunication, 38. Excommunicated penitents, 44. Extinct congregations in Virgrinla, 220. (Fairfax, Lord, 200. Fall of Jerusalem, 19. Fast, Missionary, 115. 4i6 INDEX. First converts not mentioned in the Bible, 18. ■Flavia Domitilla, 22. Flavius Cdement, 22. Forms of worship 23, Franconia Conference, see Confer- ences, Franconia Conference. Freed, Jacob, 274. Freedom of worship, lOS. Funick, Christian, l'©5. Funk, A. K., 277. Funk, David, 229. Funik, Heinrich, 163, 164. ■Biographical sketch, 163. Translation of Martyr's Mirror, XQZ. His writings, 163. Funk, J. F., 281, 359. Biographical sketch, 276. [Editor of "Herald of Truth" and head of Mennonlte Publishing Company, 267, 276. His aid in Russian immigration, 133. lA pioneer in evangelistic work, 234. Callus, the Emperor, 35. Garber, David, 270, 30i2, 308. Geil, John, 166. Gelnett, H. M., 232. Gerig, Benjamin, 252. Gerig, J. IS., 252. Gerig, Sebastian, 309. General Coniterenoe, A, 146, 250. Gercral Conference, Mennonlte, 149, 363. — Eaily efforts, 363. Reasons for a General Confer- ence, 3C3. 'First definite step, 364. Delegates at first committee meeting, 364. Second committee meeting, 365. Objections, 365. Preliminary meeting. 367. Report to the church, 367. First meeting, 368. 'Subsequent meetings, 368. General Conference Mennonites of North America, 326, 366. Misunderstandings — John. H. Oberholtzer and the West Swamp Church, 326. Organization of conference, 327. "Religioeser Botschafter" and "Chrlstliches Volksihlatt," 327. An effort at reconciliation, 327. A movement toward a general conference, 327. (First session of conference, 3-28. The basis of unity questionable, 329. Church extension, 330. Publishing Intereeta, 330, 335. Conferences, 331, 332. Missions, 3'32. Schools and colleges, 330 333, 334. German hospitality, 119. Germantown settlement, 125, 160. Another name, 127. Gnostics, 20, 39, 40. Goerz, David, 332. Biographical sketch, 332. Interest in missions, 332. Business manager of Bethel Col- lege, 334. 'Author, 3.S5. Goldschmidt, Josepih, 141. 'Good, John, 294v Goshen College, 362. Gospel, Effect of the, 41. Grace, The 'Channel of, 47. GrayblU, CKrebiel) John and Jacob, 182. Grebel, Conrad, 69, 111, 370'. His attack on Munzer 70. Grubb, N. B., 127, 331. Guengerich, S. D., 13'5, 151. Guengerich, -Daniel P., 142. Hadrian, Emperor, 27, 28. Haldeman, Abram, 182. Hallman, E. iS., 245. Hartman, Emanuel, 292. Hartzler, J. J., 309. Hartzler, J. 'K., 133, 146. Hartzler, J. IS., 286, 359, 360. Haury, John, 332. Heatwole, L. J., 198. Heatwole, R. J., 30'3. Hege, Christian, IIS. Hege,. Jacob, 118. Heuricans, 57. Hermagoras, 18. Herr, Abram, 174. Herr, Amos, 174. Herr, Benjamin, 174. Herr, Christian, 172, 173, 178. Herr family, 174. Herr, Hans, 129, 174, 324. INDEX. 417 Herr, John, 177. Biographical sketch, 324. Cause for his actions, 324. (His energetic work, 3'24. Her&hey family, 176. Three brothers ministers, 176. One in the West, 294. Hershey, J.