FOUNDING
ISSUES
THE MENNONITE BRETHREN IN CHRIST
Dr. Wayne Gerber
T
he Reformation in Europe in the sixteenth century produced,
in addition to Luther and z;ingli, the Anabaptists in Switzerland
who are sometimes referred to as the radical wing of the Reformation. By radical we mean they not only took their individual faith
seriously,but they taught separation from the State and the world
with all their evil influences. The Anabaptists refused to allow
anyone to interfere with their matters of conscience, and as a
result they came into conflict with both religious and civil authorities.
MENNONITES
Persecution drove them to northern Europe where they settled
in communities. They took the name of "Mennonite"after the man
who did much to organize their theology and culture in an
extensive series of writings, Menno Simons. They were not to
settle for long, however, as some requirements of the State
conflicted with their beliefs, causing them to emigrate over much
of Europe, Russia and eventually to America.
America was attractive as a place of religious toleration and a
frontier to be conquered by hardy pioneers, with cheap land
available in many areas. Mennonites came to America in large
migrations before the Revolutionary War and as late as the midnineteenth century. Some who were in America when the war
with England broke out migrated to Canada, establishing several
colonies in Ontario.
When the mid-nineteenth century arrived, the Mennonites in
the United States and Canada had settled into a peaceful and
prosperous life style. With little to challengetheir religious beliefs
they lapsed into a kind of religious formalism and lost the burning
missionary zeal of their Anabaptist forefathers. Mennonite historian J.C. Wenger is quoted by Everek Storms as recording the
following:
"The pioneers were sturdy characters, self-reliant, pious, and
a bit formal. But it never occurred to them to send out missionaries or make any innovations in their religious life" (Storms, p.
29).
Little did the Mennonite Church leaders realize the years 1872
to 1900 would bring about what historian Harold S. Bender called
the "Great Awakening" in the Mennonite Church. They were
unprepared for it when it came. Steeped as they were in a
conservative culture reflected in dress, life-style and a formal
worship service format, they were offended by the emotional
approach to religion that was a by-product of the revivalism
sweeping the continent.
To their credit we must note in some instances Mennonite
Church leaders attempted to be moderate and open to their
ministers who were pushing for more progressive methods. But
as Epp points out:
"To the renewal-minded,the Conference position and proceedings were not sufficiently positive, clear-cut and determined. To
them, the Methodists with their abstinence crusades, tent meetings, and efficient organization were more impressive and by their
definition much more spiritual" (Epp, p. 144).
Progressive-minded Mennonite preachers in Ontario, Indiana, Ohio, and Pennsylvania came into conflict with church
leaders over "experimental religion," as it was called. In fact, as
late as 1899 the Gospel Banner was printing under its masthead,
"Devoted to the dissemination of gospel truth, vital godliness, and
experimental and practical religion" (Gospel Banner, January 3,
1899).
Experimental religion meant deep conviction over sin, a crisis
experience of new birth, an infilling of the Holy Ghost, and a
serious attempt to live a holy life. Those whose hearts had been
touched believed they were obligated to get the message out by
whatever means.
In 1871 a great revival broke out in Port Elgin, Ontario.
Huffman reports:
". . . almost all of the church members and a few outsiders
accepted Christ anew and came into an experience where they
realized a complete change of life. Prayer meetings were empha-
sized more than ever: testimony encouraged, and revival meetings held. Old customs were disregarded, and anything that
would promote spiritual life adopted. Religious life was simply
revolutionized. Of course, the news spread to Waterloo County,
and the report went around that "the church in Port Elgin all went
Methodist" (Huffman, p. 42).
EIGHT SIGNIFICANT ISSUES
So the lines were drawn and people took sides. Those who
wanted to be progressive were challenged by those who wanted to
keep things as they were. Out of this struggle eight issues of
significant difference emerged. The first four had to do with the
kind of meetings being held, and the second four revolved around
the progressive innovations a t these meetings.
1. Prayer and Testimony Meetings. The progressives
thought it was a good idea to meet for the purpose of prayer, and
a t first the conservatives didn't oppose these meetings too strenuously. But when it became apparent they were meeting to sing,
pray and testify as the Holy Spirit would direct, the conservative
church leaders thought the meetings unwholesome because they
were fostering a kind of emotionalism. Often these meetings were
held in homes, so they were called cottage prayer meetings. I t was
not uncommon for a meeting to last many hours, often until late
at night or into the early morning hours. If an earnest seeker was
praying they wouldn't conclude the meeting until agony turned to
joy.
In order for the conservative church leaders to be free of the
appearance of opposing prayer, they directed it was not wholesome and appropriate to organize meetings exclusively for the
purpose of prayer.
2. Protracted (revival)Meetings. The progressives felt the
Mennonite Church was not explicit enough in preaching the new
birth. This idea had some merit."The prevalent idea among
Mennonites had largely been growth in a Christian home, followed by a study of the Articles of Faith, and then baptism"
(Huffman, p. 54).
Against this view, the progressives insisted on the need to
convert precious souls. Genuine repentance needed to precede
genuine conversion. Preachers were duty bound to preach for a
decisive verdict and bring about a climactic conversion so the
believer would have assurance of salvation. Protracted meetings
lasted as long as it took to bring deep conviction on sinners. Sixweek meetings were common.
In Indiana, John Kmpp was excommunicated because he
favored protracted meetings, and Daniel Brenneman was put out
a short time later because he sided with Krupp. When these men
were forbidden to hold protracted meetings in church, they held
them in schools, and many people were converted through these
meetings.
In 1872, two years before he was excommunicated, Daniel
Brenneman and John F. Funk "held the first revival meetings in
the Mennonite Church which did not lead to schism or expulsion"
(Dyck, p. 304). This meeting was held at Masontown, Pennsylvania.
One Mennonite writer observed these new Mennonites listed
two birthdays in their obituaries--a physical birth and a spiritual
birth! How presumptuous!
3. Evening Meetings. Church worship scheduleswere locked
into tradition, depending upon the practice in a particular locale.
Once a month or twice a month worship was thought to be quite
sufficient for spiritual nurture. The progressives challenged this
tradition by scheduling services every night for as long as six
weeks. Conservative church leaders opposed this.
The leaders of the church reasoned something like this: "Our
forefathers did not employ such methods, so why should we?
Where does the New Testament authorize the holding of such
services regularly? Ought we not be on our guard against all new
devices which may be employed to trap unsuspecting Christians?"
(Storms, p. 31).
To the conservativemind, services every evening for six weeks
was nothing short of fanaticism. It was zeal gotten out of hand.
4. Sunday Schools. Education was not highly valued at this
time by church leaders. Secular education was treated with
suspicion. A few years of schooling that could be worked in with
the more important farm work were quite sufficient. No formal
training for ministry was provided for church leaders who were
--
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Historical Perspective
Annual [salary] amounts received by Michigan pastors
of the Mennonite Brethren in Christ (1911) reportedly
ranged from $52.18 (Ella Ditty--yes, a woman pastor) to
$831.83 (O.B. Snyder, the presiding elder).
-1912 Conference Journal of the Michigan
Conference of the Mennonite Brethren in
Christ, meeting in Elkton, Michigan.
selected by lot from members of the congregation.
Education was not needed to understand simple spiritual
truth. So when the "Methodist idea" of formal Sunday school was
greeted with openness by the progressives, the conservatives
opposed it as unnecessary and dangerous. A lot of potential for
harm could accompany these new ideas.
5. Emotionalism. We turn now from the kinds of meetings
that were opposed, to the progressive innovations at these meetings. The first is emotionalism. Simple peace-loving Mennonites
were supposed to be in control of their emotions. Religious
serviceswere formal, long and very unemotional. No attempt was
made to elicit emotional response in a public worship service.
Into this serene and contented religious scene came the
progressives who believed it was not only acceptable but beneficial
to stir religious feelings. They felt the agony of conviction had to
precede the ecstasy of conversion. Hand clapping and shouting
were encouraged. And people held nothing back. It was reported
that people in Indiana who were a half mile from the Jones school
in Elkhart County could hear the people shouting in religious
services there.
Tears flowed freely as people proceeded through the confession
of sin to the joy of forgiveness and the infilling of the Holy Ghost.
The conservatives found this offensive and fanatical. The
progressives praised God that another sinner escaped hell and
entered the narrow gate to life eternal.
6. Four Part Singing. Music in the traditional service
was slow moving and in unison, unaccompanied by musical
instruments. The leader would "line" the hymn, that is, he would
give each line and the people would singwhat he said. Progressives
wanted happy, heart-felt singing. They saw no need for unison
only. Daniel Brenneman had a booming bass voice, and he
couldn't understand why there was anything wrong with singing
bass. Popular hymn writers of the day were writing four-part
music with gospel songs that added to the religious fervor of a
service.
The issue of singing in parts was a battle with tradition. Even
today, music traditions in congr4gations often challenge new
music forms that are proposed by progressives.
7. Role of Women in the Church. Women in the church
were expected by the conservativesto stay in the background and
let the men provide the spiritual leadership. Progressives felt
women and men were equal in grace and they removed some longstanding barriers. Women, for example, were permitted to testify
in public meetings. This was one of the issues that got Krupp, and
later Brenneman, into trouble.
Then to make matters worse, when the progressives turned to
"the call" as the method of identifying those chosen by God to
minister, some women felt the call. Believing this was the hand
of God at work in the church, the progressives permitted women
to be approved ministering sisters and even allowed them in the
pulpit!
8. English Preaching. Mennonites, being largely of German descent, naturally assumed the German language was the
correct one to use in all services of the church. But when they
found themselves surrounded by English-speaking people in their
dealings outside their own culture, they were forced to become
bilingual. "Why not extend bilingualism into the church?"thought
the progressives. Of course tradition forbade it, so the church
leaders followed tradition.
Daniel Brenneman felt no such need for retaining the German
language, so he began to preach in English. When he was
forbidden to preach in English in the church, he turned to the
schoolhouse to do it. This is one reason why early progressives
often held meetings in schools.
In summary, the issues that led to the formation of the United
Missionary Church were mostly progressive versus cohservative
interpretations of proper religious practice. What the progressives
proposed the conservatives opposed. Some, like Wisler (who was
excommunicated in 1870 for being too conservative), were opposed to the introduction of all new things. These were worldly,
unscriptural, evidences of modernism led by emotional extremists.
Progressives, on the other hand, felt the church was much too
formal, cold, and imprecise in its preaching and teaching about
personal faith. Experimental religion required bold, direct, new
methods to win the lost and prepare them for heaven. If tradition
stood in the way of advancing the kingdom of heaven, let it be set
aside.
Many writers have pointed out the Mennonite Church did
change in the last quarter of the nineteenth century. The old
issues became non-issues. This raises the questions of why the
conservatives couldn't have been a bit more tolerant; why couldn't
the progressives have been a bit less insistent on immediate
change? Of course we can't answer these questions. Personalities
clashed. Well-intentionedpeople took sides. The result is history.
BIBLIOGRAPHY
Dyck, Cornelius J. An Introduction to Mennonite History.
Scottdale, PA: Herald Press, 1972.
Epp, Frank H. Mennonites in Canada, 1786-1920.Macmillan
of Canada, 1984.
The Gospel Banner. Berlin, Ontario, January 3, 1899.
Huffman, Jasper A. History of the Mennonite Brethren i n
Christ Church. New Carlisle, OH: Bethel Publishing, 1920.
Lageer, Eileen Merging Streams, Story of the Missionary
Church. Elkhart, IN: Bethel Publishing, 1979.
Smith, C. Henry The Story of the Mennonites.Newton, KS:
Mennonite Publication Office, 1957.
Storms, Everek R. History of the United Missionary Church.
Elkhart, IN: Bethel publishing, 1958.
Dr. Wayne Gerber is assistant dean of adult programs at Bethel
College, Mishawaka, Indiana.
>c&3~
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Historical Perspective
Missionary Jugs, now known as Acorn Banks, were
first introducedat the 1903MCA Conventionin Groveland,
Illinois. The next year at the MCAConvention in Swanton,
Ohio, children "marching like soldiers on parade" crossed
the platform and broke the jugs. The historic offering
totaled $122.52.
--Lugibihl and Gerig, The Missionary Church
Association. p. 107.