Mennonite Bodies (Concluded)

DIVISIONS OF VARIOUS GROUPS AND THEIR WORK.—The Mennonite bodies are not united in one conference but are divided into a number of separate groups with considerable variation in religious doctrine and practice. Of the seventeen divisions, only six will be men­tioned here.

1. The Mennonite Church. This group has taken on the name of "Mennonite Church." It is the largest body and the closest associated with the original history of this organization. It had over five hundred congregations and a baptized membership of about sixty thousand in 1945. When a schism was brought about by a man named Jacob Amman, who tried to bring the Mennonite Church more closely to what he interpreted as a literal meaning of the common confessions of faith, this group retained a con­servative progressive plan, which it has fol­lowed all the way through. However, later, the more liberal Amish group united with them, leaving the Old Order Amish people as a sepa­rate organization.

The Mennonite Church follows a progressive program of missions, publication, and mutual aid to those in need. They have adopted the common confessions of faith, and in church polity they are in harmony with the general plan. They have 2,300 members in India, Argentina, cf         and Africa. with a number of mission stations, hospitals, clinics, and schools. Their philanthropic work includes a hospital, three orphanages, and four homes for the aged. Aid societies are established for those who suffer loss of property by fire, lightning, or storm.

Their educational program includes a school at Goshen, Indiana; Hesston, Kansas; and Harrisonburg, Virginia. Their publishing work is cared for at the Mennonite Publishing House, Scottdale, Pennsylvania.

2. Hutterian Brethren, Mennonites. A group of Swiss Anabaptists went to Moravia in the sixteenth century with the hope that they would enjoy more religious freedom. They were, how­ever, ordered to leave unless they were willing to attend the service of the recognized pastors.

When they refused this, a group of two or three hundred, under the leadership of Jacob Wiedeman, left and at the first encampment they "'chose ministers of temporal needs' (dea­cons), and these stewards 'spread a cloak before the people, and everyone laid down on it his earthly possessions unconstrainedly and with a willing mind according to the teaching of the prophets and apostles.'" This was the birth of the Christian communism of the Wiedeman group. Jacob Huter joined the stricter group after a split occurred among them, and was chosen their pastor. He enforced strict discipline in the community of goods, which is the distinguishing feature of this group.

These people were driven from Moravia. Some settled in Hungary, some in Translvania, and others scattered. After more persecution they went to Rumania, and finally a few were left to migrate to Russia. When they feared compulsory military service, they migrated to North America, settling in South Dakota and vicinity, and some went into Canada. They use a peculiar German dialect in their religious service.

During the first world war many moved to Canada, where conscription was not so rigidly enforced. A recent report shows another pos­sible migration to South America from Alberta, Canada, because of the "Land Sales Prohibition Act" which was introduced in the Alberta gov­ernment in 1942. The purpose of the bill was that land should not be sold to enemy aliens and Hutterites. This was to settle the feeling that had arisen because of the privileges this group enjoyed during the war. The rule was finally passed, and it may result in a migration to South America, where the government of Paraguay has promised complete religious lib­erty.

The Hutterites give special attention to the education of their children. Each community has a school for children three years of age and over where religious instruction is given; and when the child advances into higher grades, the common branches are also taught. There is no illiteracy among them. In doctrine they hold to the common articles of faith.

3. Conservative Amish Mennonite Church. This group came into existence when Jacob Amman insisted that the doctrines set forth at Dort, Holland, should be interpreted literally and more strictly. But some of the members became lax in this literal application, and in­sisted on a change in some of the customs. In­stead of holding meetings in the homes as they were used to, they built churches and permit­ted Sunday schools as well as other activities. This group then became known as the Conserv­ative Amish Mennonite Church. They hold to the articles of faith and have about four thou­sand members.

4.     Old Order Amish Mennonite Church. Many of the Amish members favored the more progressive group and some joined other groups, but there were those who remained strictly opposed to this. This resulted in the es­tablishment of the Old Order Amish Mennon­ite Church. This group is opposed to church buildings and so the meetings are held in homes. They are held four hours in length and exclusively in German. On communion Sunday the services last from morning till night with­out intermission.

Several ministers take care of the groups. They use the old hymnal called Aus Bund. which was first published by the Swiss breth­ren in 1571. This is supposed to represent the original music, but the songs have never been put to music. The sermons are without text, setting forth God's leading from Adam down, the sinfulness of sin, and God's love for the obedient.

No church property is held except hymnals, plain benches, and utensils for simple meals. Houses are very plain. No carpets, curtains, or wall pictures are used. They observe a sort of community life. Their costumes are very plain, and they use hooks and eyes instead of buttons on coats and vests. The ban is enforced so strictly that it sometimes means the separa­tion of husband and wife. Those under the ban are cut off from all friendly and church associ­ation and treated as outcasts. Their mode of baptism is for the minister to stand in the water while he pours the water on the candi­date. They are about the fastest growing group, not because of their missionary work, but be­cause of their large families.

5.     The Mennonite Brethren Church (Brue­der-Gemeinde). It was a revivalist movement that started the Mennonite Brethren Church in the Molotscha Mennonite colony in Russia in 186°. Eighteen families withdrew from the par­ent Mennonite body and ordained two ministers to lead their group. One, Edward Wuest, cre­ated a great sentiment regarding the spiritual coldness of the old church. Two years later a similar movement started in the Chortitza Col­ony. These revivals resulted in the establishing of the Mennonite Brethren Church. The out­standing difference in this group from the others is that they baptize by immersion. They stress the importance of spiritual life as an es­sential factor in the Christian life. They are also definite in their opposition to military training and service.

Even, though they are called Russian Men­nonites, they are of German extraction, and are well known by their industry and intelligent application to business. They have today about seventeen thousand members and believe strongly in missionary work. Their mission work is carried on in Africa, India, and China, as well as among the Comanche Indians and the Mexicans on this continent.

6.     General Conference of the Mennonite Church of North America. John H. Oberhol­zer, an eastern Pennsylvania ordained minister, started this group. He refused to wear a "plain" coat, and urged the keeping of minutes and writing up of a constitution, which was con­sidered unorthodox by the Mennonites. He and fifteen other ministers and deacons were there­fore charged with insubordination and disfran­chised. These minor points were but symptoms of some larger issues which they had urged, such as allowing their members to go to court in a just cause. They also were more lenient in their own members marrying non-Mennon­ites, and in the holding of open communion. They discarded the worship veil and plain clothing. Their ministers were placed on sal­aries, and they used musical instruments, and organized church choirs.

They made good progress in the publishing work and pioneered the Sunday school program. This latter factor strengthened their mission work as well as their charity work. The spirit of this group is set forth in the following phrase: "In essentials unity, in nones­sentials liberty." This group has enjoyed a fine growth, which was partly due to a large addition from the Mennonites who came to this country from Russia.

In 1946 their membership stood at 44,000, with about 200 congregations. They have 3,000 members in India and 2,300 in China. They work among the North American Indians of Arizona and Montana: in Africa; and in Colombia, South America. Their outstanding interest is in mission work and educational work. GENERAL ITEMS.—The Mennonite bodies are organized into a number of district conferences.

In 1898 representatives from each district or State conference were called together to decide on the advisability of organizing a General Conference for all Mennonite bodies, where the ministry could get together to discuss church problems. After considering this a number of years they finally voted to organize such a conference. It has given impetus to every approved form of activity, and there has been greater fellowship among them, and they are able to share their church problems and receive in­spiration from one another.

The first years of the Anabaptist organiza­tion were filled with great zeal for missionary work, and in spite of severe persecution, they traveled from place to place and baptized mem­bers on confession of faith. When, however, the original leaders, who were in most cases, priests and scholars, passed away, they were succeeded by men of less ability. This, together with the severe persecutions, was largely re­sponsible for the decline in the zeal and mem­bership of the Anabaptists. When limited toleration came about, the remaining few who managed to survive in Europe had so much lost their earnestness to give the gospel to all the world that they were satisfied to be the "quiet people of the country."