DOCSLIB.ORG

Ontario Mennonite History:Ontmennohistory18-1.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ontario Mennonite History:Ontmennohistory18-1.Pdf Our Tribute To Herbert Enns MHSO CHARTER MEMBER MHSO Treasurer 1965 -1974 Ontario Vice President 1977 -1981 At the age of 12 years, Herbert Enns emigrated from Russia to Canada in 1924 Mennonite with his parents, sister and brother. Except for ten months in 1925 he resided in Waterloo. He became a charter History member of the Waterloo-Kitchener United Mennonite Church in 1931, and became active in the choir and in the Christian Education program of the congregation . In 1965 when Dr. J.W. Fretz, president THE of Conrad Grebel College, founded the Mennonite Historical Society of Ontario, NEWSLETTER Herbert Enns became a charter member. He was elected Treasurer and served in OF THE that capacity from 1965 - 1974. Herbert subscribed fully to the purpose MENNONITE of the Society to encourage and support research and publication of Ontario HISTORICAL Mennonite history and thus acquaint mem- bers and inquirers with the Mennonite mosaic found in the province of Ontario. SOCIETY OF ONTARIO The Society's first publication, an informational booklet on Mennonites Herbert Enns (1912-1999) and in Ontario written by Dr. Fretz. was Marie (Warkentin) Enns (1912-1992) printed in 1967. As a craftsman in the graphic arts ing Mennonites in Russia. Herbert gave valuable guidance in the He attended our November l Oth meet- VOLUME XVIII preparation of this popular booklet. ing program "Remembering the Arrival When Volume I of Mennonites in of Mennonite Refugeesfrom Russia in July NUMBER 1 Canada, written by Dr. Frank Epp was 1924 ". published in 1974 by the Joint Committee Herbert was one of that group of of provincial Mennonite Historical refugees . Their family was billeted at the JUNE 2000 Societies in Canada, Herbert Enns served farm home of Walter Snider, son of Bishop as treasurer for the project. Jonas Snider, north of Waterloo. Herbert Herbert served on our Newsletter had maintained a contact with members of ISSN 1192-5515 Committee until 1998 . He translated that family who provided his family's first letters/articles written in German regard- residence in Canada . Unimagined Tragedy: Sudden Hope The Background to the Erb Street meeting of 1924 by Leonard Friesen I begin with diary entries from the 23rd simply waiting for the executioner to and 24th of October 1919, written in the come. Those who are not sunk in apathy village of Khortitsa, which was the oldest are thinking of escape. But we have been Mennonite village in the former Russian notified that anyone caught three steps empire. I want to begin in this manner from his house will be shot without warn- because I believe that they powerfully ing. Actually, there are so many armed rid- describe the mood and circumstances that ers around that any attempt to escape were unfolding for almost all Mennonites would mean certain death. Besides, there in the empire at this time: are the families to consider. And where October 23: "We feel as if we have could one go? The only safe escape would been condemned to death and are now be across the border to another country"' October 24: "There has been a terrible sons became agriculturalists . (I also think further worked against Mennonites, whose massacre. It was rumored several days ago that this points at a significant difference Germanicized culture hid their Dutch ori- but we didn't believe it. Today the rumor with the history of Ontario, or Swiss gins . Restrictions on Mennonite land pur- was definitely confirmed. The village of Mennonites, and helps account for some chases were in place within the Russian Eichenfeld-Dubovka - only twenty miles of the dynamics and differences when they empire by 1914, despite Mennonite pleas north of here - no longer exists as of the first meet each other.) of complete loyalty to the Tsar and the eighteenth of October. Many of the people Russian Mennonite grain producers fatherland . here had relatives and friends there. benefitted from the landless in their own But the worst was yet to come. The On the evening of the 17th, mounted midst who developed thriving implement four years that followed the Revolutions bands suddenly surrounded the village in and milling industries. In fact, by 1860, of 1917 and the resulting Civil War were a carefully organized, surprise raid. They the vast majority of Mennonites were an especially dark time. For reasons of attacked all the farmsteads simultaneously, landless, and most of these had not pure physical geography, these once quiet so that the inhabitants could not warn each become wealthy in industry or commerce. Mennonite settlements suddenly found other. They proceeded to cut down in cold A stormy decade followed, as the landless themselves at the crossroads of national blood all the villagers over fifteen. Eighty- appealed to St. Petersburg. Eventually a armies and fierce local peasant move- four people lost their lives." compromise was achieved, whereby rich ments. The situation was chaotic in the and poor Mennonites jointly founded new extreme, as political control in many of So it was with the people that we know "daughter" settlements for the previously their settlements changed upwards to as Russian Mennonites. More than a landless. twenty times in a four year span - some- 100,000 strong in 1917, they had first The middle decades of the nineteenth times only days apart - and each new mas- entered the Russian empire more than a century also saw a major religious divi- ter became increasingly desperate, hundred years earlier during the reign of sion, as some Mennonites were influenced demanding, and bloody. Catherine the Great. In doing so, they had by German pietism, and from this the Imagine a world in which your loyalty managed to escape the swirl of events that Mennonite Brethren movement was born. is utterly required of you by the Imperial had seen Prussia take over their previous Finally, Mennonites were effected by Russian state, the Provisional refuge in Poland. Under the cirCUm- military reforms which threatened their Government, the newly formed Ukrainian stances, Catherine's invitation policy had exemption on grounds of pacifism . state, the German army, the White loyalist been too good to turn down. Eventually (in 1874) a compromise was army, a gigantic regional peasant move- It allowed for Mennonite settlement in reached, but not before a third of the ment, and a fledgling Bolshevik govern- a vast prairie just north of the Black Sea. empire's Mennonites had emigrated to ment? And not all in turn, but all at once? The land was barely populated, and the North America. No wonder the Mennonites felt as though under governed nature of the Russian Their success in overcoming each of this was the end for them on this earth. empire meant that they could freely estab- these crises resulted in a period of stabili- Sadly, as the diary entry from the outset lish their settlements. The first years were ty, if not prosperity, for Mennonites in the suggests, for countless thousands it was difficult ones, and these Mennonites soon last quarter of the nineteenth century. the end, as massacres in 1918 and 1919 learned that they needed to adjust to their Their influence went well beyond their were followed by a typhus epidemic in new horneland. Yet, in time, they pros- settlements, as was evident in the wide- 1920, and widespread starvation in 1921 . pered, though historians have disagreed as spread use of Mennonite-manufactured How does one respond to this tragedy? to why. The generous terms of settlement implements among the region's peasants . Like Job's so-called friends, many have were clearly a factor, though even peasants At the same time, Mennonites adopted been tempted to say that Mennonites in this region before 1830 had more land many local customs, especially in the somehow deserved their fate as payment than they could possibly work. introduction of Paskha, borshch, and other for their supposed sins before the revolu- Instead, their success was more likely food dishes . tion. And while this might make sense in found in the diversity of their communi- isolated cases, it is utterly unable to ties. Many Mennonites who arrived from Life Overturned : Mennonites and account for the scale of what transpired Poland had not been farmers, but artisans the Soviet Era among these Mennonites. Instead, it is and shopkeepers. Not all wanted to farm If the crises of the mid-nineteenth more accurate to see these as tragedies that now. At the same time, the government century emerged from within Mennonite were empire-wide in scale, if not continent- did not permit Mennonites to divide their settlements, the same cannot be said for wide, in which Mennonites played but a holdings among all heirs. Instead, only one the period after 1900, when Mennonites small part. child received the land; the rest became found themselves under siege from all Mennonites who survived these terrible landless, and had to look elsewhere for sides. First, Russian nobles and adminis- years were keenly aware that life under the other livelihoods. Thus, Mennonite trators became captive to a nationalist new Soviet regime was going to be match- villages were more diverse than were ideology that made them suspicious of all lessly different from before. The giant neighbouring peasant villages where all "outsiders" . The emergence of Germany estates and industrial enterprises were now Ontario Mennonite History is published semi-annually by the Mennonite Historical Society of Ontario, Conrad Grebel College, Waterloo, Ontario N2L 3G6, and distributed to all members of the Society. It is distributed free of charge to public libraries and school libraries in Ontario, upon request. Editor: Brent Bauman Editorial Committee: Linda Huebert Hecht, Lorraine Roth, Sam Steiner, Marlene Epp Financial assistance from the Ontario Ministry of Citizenship and Culture is gratefully acknowledged .
Load more

Recommended publications
  • Theoretical Implications of the Beachy Amish-Mennonites DISSERTATION Presented in Partial Fulfillment of the Requirements for Th
    Theoretical Implications of the Beachy Amish-Mennonites DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Cory Alexander Anderson Graduate Program in Rural Sociology The Ohio State University 2014 Dissertation Committee: Joseph Donnermeyer, Advisor Richard Moore Edward Crenshaw Copyrighted by Cory Alexander Anderson 2014 Abstract One of the hallmarks of social science is the interaction of theory and methods/data, the former guiding the latter and the latter refining the former, in a cyclical relationship. The goal of theory is to provide explanations for and even predict a range of human behaviors. One potential cause of theoretical stagnation is an over focus on a singular, usually easily accessible group. Given the persistence of plain Anabaptists like the Amish as a highly distinct subgroup in American society, their utility for refining sociological theories is persuasive, but has rarely been employed to this end because of their social inaccessibility, shyness towards social science research, and the popular interpretive frames placed on them that distract would-be investigators. Even with Amish-focused scholarship, the emphasis has been largely on describing the population or applying theory to understand the Amish case, but not returning findings back to theory in critique and revision. This dissertation introduces and contextualizes the plain Anabaptists, then describes the Beachy Amish-Mennonites, a group within the Amish religious tension, but dealing markedly with tensions between separatism and assimilation. Following this introduction are three independent studies that demonstrate the use of plain Anabaptists to refine theory.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect repmduction. In the unlikely event that the author did not send UMI a complete manuscn'pt and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing fmm left to right in equal sections with small overlaps. Photographs included in the original manusuipt have been reproduced xerographically in this copy. Higher quality 6' x 9' black and white photographic prints are available for any photographs or illustmtions appearing in this copy for an additional charge. Contact UMI directly to order. Bell 8 HowaH Information and Learning 300 North Zeeb Road, Ann Arbor, MI 48106-1346 USA EARLY SEVENTEENTH CENTURY MENNONITE CONFESSIONS OF FAITH: THE DEVELOPMENT OF AN ANABAPTIST TRADITION by Karl Peter Koop A Thesis submitted to the Faculty of Theology of the University of St. Michae18s College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St.
    [Show full text]
  • The Changing Sociolinguistic Identities of the Beachy Amish- Mennonites
    Journal of Amish and Plain Anabaptist Studies Volume 7 Issue 1 Special issue: The Beachy Amish- Article 12 Mennonite Churches 2019 The Changing Sociolinguistic Identities of the Beachy Amish- Mennonites Joshua Brown Follow this and additional works at: https://ideaexchange.uakron.edu/amishstudies Part of the Linguistics Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Brown, Joshua R. 2019. "The Changing Sociolinguistic Identities of the Beachy Amish-Mennonites." Journal of Amish and Plain Anabaptist Studies 7(1):19-31. This Original Research Article is brought to you for free and open access by IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Journal of Amish and Plain Anabaptist Studies by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. The Changing Sociolinguistic Identities of the Beachy Amish- Mennonites JOSHUA R. BROWN Associate Professor of German and Linguistics Department of Languages University of Wisconsin—Eau Claire Abstract: The study of Beachy Amish-Mennonite identities is a complex endeavor. As a loosely- organized fellowship, the Beachys have no overarching governing body that dictates symbols of their Anabaptist commitment to nonconformity. Often Beachys are described as existing on a religious continuum between the Old Order Amish and Mennonites, yet defining Beachys as what they are not does not adequately establish the religious identities that Beachys negotiate for themselves. This article addresses the negotiation of sociolinguistic identities—where language and religious identities intersect—alongside cultural change for two Beachy congregations in Central Pennsylvania.
    [Show full text]
  • Analysis of Hutterite Breastfeeding Patterns
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2006 Analysis of Hutterite breastfeeding patterns Christine Smith The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Smith, Christine, "Analysis of Hutterite breastfeeding patterns" (2006). Graduate Student Theses, Dissertations, & Professional Papers. 5556. https://scholarworks.umt.edu/etd/5556 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. Maureen and Mike MANSFIELD LIBRARY The University of Montana Permission is granted by the author to reproduce this material in its entirety, provided that this material is used for scholarly purposes and is properly cited in published works and reports. **Please check "Yes" or "No" and provide signature** Yes, I grant permission \f No, I do not grant permission______ Author's Signature: . Date: .^Q|/q (/> Any copying for commercial purposes or financial gain may be undertaken only with the author's explicit consent. AN ANALYSIS OF HUTTERITE BREASTFEEDING PATTERNS by Christine Smith B.A. University of Montana, 1999 presented in partial fulfillment of the requirements for the degree of Master of Arts The University of Montana May 2006 Approved by rperson Dean, Graduate School Date UMI Number: EP41020 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted.
    [Show full text]
  • What Are the Plain Anabaptists? -- Anderson
    Who Are the Plain Anabaptists? What Are the Plain Anabaptists? -- Anderson Who Are the Plain Anabaptists? What Are the Plain Anabaptists? Cory Anderson1 OSU Presidential Fellow and Doctoral Candidate in Rural Sociology School of Environment and Natural Resources The Ohio State University Abstract: I define the plain Anabaptists by answering two essential questions: “Who are the plain Anabaptists” and “What are the plain Anabaptists?” In asking “Who are the plain Anabaptists?” I investigate several dimensions of identity. First, I trace the history of seven religious traditions within Anabaptism: the Swiss Brethren/Mennonites, the Low German/Russian Mennonites, the Hutterites, the Amish, the Brethren, the Apostolic Christian Churches, and the Bruderhof. Second, I explore three categories of people in each group—mainline, conservative, and Old Order—describing the last two as “plain.” Third, I explore scales and indices on which plainness is measured, as well as other measures of who the plain Anabaptist people are. In asking “What are the plain Anabaptists?” I define several ways social scientists conceptualize and describe the plain Anabaptists. I organize the sundry definitions and frames under three categories: the plain Anabaptists as a religious group, as an ethnicity, and as a social system. Keywords: Mennonite, Amish, Brethren, Hutterite, Apostolic Christian, Bruderhof, religious traditions, ethnicity, social system 26 | Page Journal of Amish and Plain Anabaptist Studies, Volume 1, Issue 1 (April), 2013 Introduction The inauguration
    [Show full text]
  • Book Reviews
    BOOK REVIEWS Horse-and-Buggy Genius: Listening to Mennonites Contest the Modern World. By Royden Loewen. Winnipeg: University of Manitoba Press. 2016. Pp. 243. $31.95, U.S.; $27.95, Can. Royden Loewen’s Horse-and-Buggy Genius: Listening to Mennonites Contest the Modern World is the result of a three-year oral history project undertaken to study how the Old Order Mennonites of Ontario, Canada, and Old Colony Mennonites of Latin America have resisted modernity. Both subject groups are linked to Canada. While the Old Order Mennonites have been residents of southern Ontario for generations, their Old Colony counterparts left Canada in the early part of the twentieth century to seek religious freedom in Mexico and then, eventually, to Belize, Paraguay, and Bolivia. Both groups share a commitment to keeping their lives technologically simple and living their beliefs in farming communities close to nature, separated from modern, mainstream society. Their stories of faith and resistance make this work fascinating reading. The first two chapters of Horse-and-Buggy Genius focus on the Old Order Mennonites. The first chapter, “Changelessness in Canada’s Heartland,” introduces the Old Order Mennonites, who have lived for decades surrounded by modern Canadian society and have confronted social change head on. According to Loewen, the stories community members recounted to him and his team of graduate and undergraduate researchers focused on daily farm life and family interaction, making clear the importance of farm and family to faith along with the challenges posed by even small technological innovations. In the second chapter, “A New Orthodoxy in Backwoods Ontario,” he explores the lives of Orthodox Old Order Mennonites, who left the Waterloo Old Order Mennonite community to found a new community in Gorrie, Ontario, that restricts technology more than the parent group has done, in effect turning back the clock to a simpler way of life.
    [Show full text]
  • Investigating the Internal Dynamics of the Old Order Migration Process
    Circle Letters, Produce Auctions, and Softball Games: Investigating the Internal Dynamics of the Old Order Migration Process A thesis presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Kenneth D. Shonkwiler May 2014 © 2014 Kenneth D. Shonkwiler. All Rights Reserved. 2 This thesis titled Circle Letters, Produce Auctions, and Softball Games: Investigating the Internal Dynamics of the Old Order Migration Process by KENNETH D. SHONKWILER has been approved for the Department of Geography and the College of Arts and Sciences by Timothy G. Anderson Associate Professor of Geography Robert Frank Dean, College of Arts and Sciences 3 ABSTRACT SHONKWILER, KENNETH D., M.A, May 2014. Geography Circle Letter, Produce Auctions, and Softball Games: Investigating the Internal Dynamics of the Old Order Migration Process Director of Thesis: Timothy G. Anderson Currently, the Old Order Anabaptist population is one of the fastest growing religious groups in the United States. As members decide to continue with their socio- religious traditions, they become faced with the heightened possibility of migrating to a new settlement area, leaving the communities in which their groups have inhabited for close to two centuries. Semi-structured interviews and one oral history were carried out with thirteen members of a newly formed Stauffer Mennonite community in Ohio. Results of this study revealed that social networks were instrumental in the migration process. Strong personal ties characterized their network connections, providing ethnically-specific resources, information, and entrance into the destination area. Through their social status within the community, “pioneer” migrants acted with relative degrees of agency within the network connections of subsequent individuals, regardless of their own connection to individuals.
    [Show full text]
  • The Effects of Fundamentalism on the Conservative Mennonite Movement
    Creating A Timeless Tradition: The Effects of Fundamentalism on the Conservative Mennonite Movement by Andrew C. Martin A thesis presented to the University of Waterloo and Conrad Grebel University College in fulfillment of the thesis requirement for the degree of Master of Theological Studies Waterloo, Ontario, Canada, 2007 © Andrew Martin, 2007 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. ii Abstract Revivalism and fundamentalism were significant forces that greatly influenced the life and theology of North American Mennonites during the nineteenth and twentieth centuries. After World War II, the (Old) Mennonite Church began to make a significant shift away from fundamentalism. The Conservative Mennonite movement began in the 1950s in protest against the theological and sociological changes taking place in the Mennonite Church, particularly the loss of fundamentalist doctrines. This thesis traces the influences of fundamentalism as they were adopted early in the twentieth century by the Mennonite Church and came to fulfillment in the founding of the Conservative Mennonite movement. By looking at the history of the (Old) Mennonites in North America and the development of Protestant fundamentalism, this thesis provides a theological analysis of the influence of fundamentalism on the Conservative Mennonite movement. iii Acknowledgements I want to acknowledge some of the people who have assisted and supported me in researching and writing this thesis. Special thanks to my supervisor Arnold Snyder for the probing questions, gentle guidance and enduring patience and faith that this was a worthy endeavor.
    [Show full text]
  • Conservative Mennonite Storybooks and the Construction of Evangelical Separatism
    Conservative Mennonite Storybooks and the Construction of Evangelical Separatism Jennifer Anderson1 Special Education Holmes County Training Center Millersburg, OH Cory Anderson Adjunct Professor Rural Sociology Ohio State Agricultural Technical Institute Abstract Group-produced literature is representative of and reinforces group behaviors, norms, and beliefs. This study focuses on the missionary theme in literature from three Conservative Mennonite publishers, identifying two major constructs of what we term evangelical separatism. First, Rod & Staff depicts evangelism as establishing stable, integrating church communities in places where none exist, making their offering accessible to any who would care to join while also withholding assessment of outsiders. Second, Christian Light Publications and TGS present missions in a more aggressive, individualized mode, whereby the outside is viewed as a land of darkness and the missionary, in embodying Christ’s incarnation, bring light to that place. The focus of evangelism is conversion to Christianity, with the church as a social system peripheral to the action. Separatism is maintained by staking claim to authentic Christianity against inferior outside offerings. This latter plotline has birthed the new missionary adventure genre, which both entertains readers through secular adventure techniques while emphasizig a sacred end mission. The classic Anabaptist suffering theme is present in both types of stories, though transformed to include social / personal sacrifices and patience needed to engage in mission work. Keywords Conservative Mennonite; Amish-Mennonite; TGS, International; Christian Light Publications; Rod & Staff Publishers; Adventure stories; Literary analysis Anderson, Jennifer, and Cory Anderson. 2014. “Conservative Mennonite Storybooks and the Construction of Evangelical Separatism.” Journal of Amish and Plain Anabaptist Studies 2(2):245-77.
    [Show full text]
  • Ontario Mennonite History:Ontmennohistory34-1 0.Pdf
    Old Order daughter communities not sustainable before 1960s Ontario By Barb Draper t the fall meeting of the Mennonite to help those who moved by establishing Mennonite AHistorical Society of Ontario, held congregations, but in the smaller, distant at Floradale Mennonite Church on Oct. communities, services were infrequent 24, 2015, Clare Frey talked about the and some families began attending other History history of the Mennonite community denominations. in the late 1800s and early 1900s, The Great Awakening with its explaining why there was so little growth emotional religion had significant in the Old Order community before the impact on Mennonite churches in THE 1960s. Clare is a minister and historian Ontario, especially in the outlying in the Markham-Waterloo Mennonite areas. Clare pointed to the example of NEWSLETTER Conference and enjoys collecting the community in Wallace Township FOR THE information about other conservative in northern Perth County. In 1869 his groups. In talking about the Old Order great-great-grandfather was ordained MENNONITE communities in Ontario, he includes as a deacon in that remote community, the Old Order Mennonites, the David only to find the community dividing HISTORICAL Martins, the Orthodox Mennonites, who between traditionalists and progressives are all horse-and-buggy groups, as well a few years later. The meetinghouse SOCIETY OF as the Markham-Waterloo Conference. went with the progressive group so the There has been a lot of growth traditionalists built a new building in ONTARIO among Old Order Mennonites since the Kurtzville. The traditionalist community 1960s. This is not unique to Ontario. In did not proper and Clare’s ancestor Pennsylvania, 60 years ago, the horse- moved back to the Waterloo area in 1884.
    [Show full text]
  • Religious Group Participation in the Longitudinal RCMS Files Name 3
    Appendix A: Religious Group Participation in the Longitudinal RCMS Files 3-digit Name RELTRAD Category 1980 1990 2000 2010 Notes CODE Advent Christian Church 001 Evangelical Protestant X X African Methodist Episcopal Church 003 Black Protestant X African Methodist Episcopal Zion Measurement after 1990 changed; 005 Black Protestant X X X Church not advisable to compare with 2010. Reported with Orthodox Church in Orthodox Church in America: 007 Orthodox C X M America (331) for 2010. See 331b Albanian Orthodox Archdiocese for combined grouping. Albanian Orthodox Diocese of America 009 Orthodox C X X Allegheny Wesleyan Methodist 011 Evangelical Protestant E X X X Connection Formed in 1987, split from Alliance of Baptists 012 Mainline Protestant C Southern Baptist Convention (419). Amana Church Society 015 Evangelical Protestant X X Ambassadors Amish Mennonite 016 Evangelical Protestant X American Baptist Association 017 Evangelical Protestant X E X X American Baptist Churches in the USA 019 Mainline Protestant X X X X Formerly named "American American Carpatho-Russian Orthodox 022 Orthodox X X X Carpatho-Russian Orthodox Greek Greek Catholic Diocese Catholic Diocese of the U.S.A." Founded in 1977 out of the Bible American Presbyterian Church 030 Evangelical Protestant X Presbyterian Church (069). Continuation of Old Order Amish count (323), but change in Amish Groups, undifferentiated 031 Evangelical Protestant X measurement prevents comparisons over time. Includes other Amish groups (032). Reported with Amish Groups, undifferentiated (031) along with Amish; Other Groups 032 Evangelical Protestant X Old Order Amish (323) in 2010. Not advisable to compare due to substantial measurement changes. Split from Episcopal Church (193) Anglican Church in North America 033 Evangelical Protestant M M M CE in 2009.
    [Show full text]
  • The Markham Waterloo - Old Order Mennonite Division by Isaac R
    The Markham Waterloo - Old Order Mennonite Division by Isaac R. Horst We as Mennonites are not proud of our church For a number of years, charges and counter- problem. In Ontario, Peter Shirk, the divisions, and would prefer to hide our heads charges were laid between the two sides. Bridgeport miller, had a telephone in the mill in the sand with the ostrich. We know that Mediators were appointed, from Illionois, as early as 1883.5 When the church divided in church divisions are unscriptual, and Men- Ohio, Virginia, Pennsylvania and Canada. 1889, Shirk was allowed to keep the telephone nonites are opposed to them on principle; yet Sometimes one side was favoured and in his place of business, but it was not allow- there are times when we cannot seem to find sometimes the other. Finally Wisler and his ed in homes. One hundred years later, the another solution. In all such cases, "we" tend followers were expelled in 1872, apparently by same standard is still maintained in the On- to blame "others" for being the cause of divi- Funk, who was young enough to be Wisler's tario Old Order Conference; the telephone is sion, while those same "others" blame "us"! son.' Wisler soon began to hold meetings of allowed in places of business, but not in private Sometimes we have reasons to blame a course his own for his followers, in which he was homes. of events for which we are only slightly joined by a sizable number from Ohio, to In Pennsylvania, Bishop Jonas Martin was responsible, if at all.
    [Show full text]