The Effect ofRevivalism on Worship in the (Old) Mennonite Church of Waterloo Region Ontario by Barbara Draper Mennonite History

THE NEWSLETTER OF THE MENNONITE HISTORICAL The original Floradale Mennonite Church building erected in 1896 . SOCIETY OF ONTARIO My congregation, Floradale . During this time they began Mennonite, celebrated an anniversary in holding revival meetings, Bible studies 1996. As I was comparing the building and Sunday School conferences . It was they erected in 1896 with those of other also during this time that they began congregations, I was intrigued to find that using some English for worship and for VOLUME XVII at the turn of the 20th century the (Old) conference sessions. Mennonite congregations ofWaterloo Why did these changes happen, and NUMBER 1 Region were tearing down their meeting why did they happen when they did? My houses and building churches . This was explanation is that the (Old) Mennonites of also a time of significant change in Ontario were increasingly attracted to the MAY 1999 hymnody and sermon style. The revivalism popularized by evangelists such Mennonites of this area switched from as Charles Finney and D. L. Moody. For singing unison songs in German to singing most of the 19th century the Mennonite in four parts from a new English hymnal. leaders rejected revivalism and those who ISSN 1192-5515 In the twenty-year period from 1895 to promoted it were forced to leave the 1915, nearly all of the fifteen Mennonite denomination . By the 1880's there was so congregations of Waterloo Region rebuilt much pressure to adopt revivalist methods or remodeled their church buildings. that tension among those in leadership was Those that were remodeled replaced the very high. The result of this tension was a old benches with pews and moved from a major split in the denomination with the U-shape to an auditorium style. The new anti-revivalist conservatives forming their buildings that were erected, especially own Old Order denomination. After 1890 after 1901, resembled the churches of the forces opposing change were gone and other Protestant groups, at least on the out- the (Old) Mennonites of the Waterloo area side. Using a toned-down version, the enthusiastically adopted the revivalist the- Mennonites copied aspects of the Gothic ology so predominant in Ontario at the revival style that was popular in the sec- time. They built new churches and devel- ond half of the 19th century oped new patterns of worship to express In the midst of these architectural their new piety. The rapid and profound changes, the (Old) Mennonites of Ontario changes at the turn of the 20th century adopted a new hymnal, the Church and were the result of the adoption of a new Sunday School, which was first printed in revivalist theology. 1902. This hymnal was in English rather Historians have assumed that when the than in German, it had musical notation in Mennonites began their own revivals in four parts and included many gospel songs the late 1800's under the leadership of written in the late 1800's. The 1890's were John S. Coffman of Indiana, it was a a time of profound change for the (Old) rebirth of Mennonites spirituality. They Pace assume that the Mennonite norm through the fact that the back four benches all dialect in their homes . The Pennsylvania the 17th and 18th centuries was withdraw- around the room are also raised in a kind Dutch dialect is different enough from al and separation from society and that of bleacher style. In many early Ontario written High German that without addi- and revivalism was a return to the Protestant churches, the pulpit was raised tional instruction, the Bible and hymnbook way of the early Anabaptists . I would high above the people so that everyone are difficult to read and understand. argue that Mennonite revivalism was not could see and hear. The Mennonites A typical worship service before 1890 simply a small course correction. The followed the who emphasized was two hours in length. Two sermons Mennonites at the turn of the 20th century equality and community rather than were preached by two different ministers adopted a theology different from the one elevating a minister. using the Pennsylvania Dutch dialect. At they had, and it changed their self-image Just as the Old Orders do today, the the end of each sermon the congregation profoundly. The new churches and new men of the 1880's sat on the side of the knelt for prayer. Ministers did not use hymnbook of this time express their new meeting house to the minister's left, the written notes since it was expected that the ideas about God and about life. women on the right. Men entered using Holy Spirit would provide the words to Worship Before 1890 the doors on their side and hung their hats speak. The ministers, deacons and bishops The Martin's meeting house in north on pegs attached to racks suspended from were unpaid and there were no weekly Waterloo was one of the early permanent the ceiling above the benches. On the offerings . Small collection boxes at the meeting houses built in Waterloo Region. It women's side of the meeting house there men's doors were used whenever funds stands today appearing very much as it did was a cloakroom where they could hang were needed for such things as support for when it was built in the 1830's. Old Order their coats and leave their bonnets. widows and orphans. The ministers were meeting houses, even those built within the In 1836, H. W. Peterson of Berlin, untrained and chosen from among the con- past ten years all use the same style; they Ontario published a collection of German gregation. When a minister was needed, are very similar to the original style outside hymns in a book called, Die the presiding bishop asked for nomina- and inside. Photos, sketches and descrip- Gemeinschaftliche Liedersammlung . It was tions. If more than one person was nomi- tions of the meeting houses replaced by used until the arrival of the first official nated, the individual was chosen from First Mennonite, Erb Street, Breslau and Mennonite hymnal in the English language among the nominees by lot. In describing Preston all describe a style similar to pre- in 1902. The Liedersammlung is still used the preaching style of this period, J . C. Wenger says, "the sermon was preached sent-day Old Order meeting houses. When by the Old Order Mennonites today and it the Mennonites moved to Waterloo from many with few gestures if any, with dignity and has gone through printings. sincerity, sometimes with tears but never Pennsylvania in the early 19th century, Before the 1840's the Mennonites of their first places of worship were often log own schools with a loud voice or with exuberance that Waterloo organized their would have been considered poor taste in buildings that were also used as schools. where children learned to read and write When they began to erect more permanent Even with the arrival of the exposition ofGod's Word."' Sermons High German. involved lots of scripture references and structures, they patterned them after those public education in Ontario in the 1840's, the Quakers. The simple, gabled, rectan- retained often told the story of salvation. Most min- of many of the local schools instruc- ister preached by ; they tended to gular building has two doors on the longer tion in German. Many non-Mennonite rote The windows, often with 15 panes, to repeat phrases and often they spoke in a side. German-speaking people had moved or chanting style. Some are positioned all around the building to the Waterloo area by the 1850's and some kind of sing-song the effect. The larger meeting instruction until Old Order ministers still use this chanting balance schools retained German preach, pray or read a houses also have doors at each end. at least the 1870's . By the late 1800's, style when they first the Mennonites built was hymn. Congregations were not closely At Waterloo when most education in English, it century. frame buildings, but soon they were also was becoming more difficult for people to defined in the 19th A body of brick. The interiors of these German. ministers served the district and each year using stone or read the hymns and the Bible in which buildings were also plain. The Martin's An additional problem is that German is after 1836 a booklet was published meeting house has unstained wainscoting written in Gothic script which is difficult indicated where services would be held on on the lower walls while the upper walls for a person accustomed to the Roman a given Sunday. Each meeting house had are painted white. There are no pictures on script used in English . services every two or four weeks. the walls or any other ornamentation. In The Mennonites of Waterloo Region, Mennonites in the 1800's attended Sunday the Martin's meeting house the benches on the whole, were descended from Swiss morning services usually once every two are made of unvarnished pine planks. Anabaptists who had migrated to the weeks or so. On the other Sundays they The benches are arranged in a U-shape, German Palatinate where they adopted the often visited neighbours and relatives. all facing the pulpit along the long side, local dialect. This unwritten dialect came The Influence of Revival opposite the doors. to be known as "Pennsylvania Dutch" and The Mennonites were profoundly influ- The pulpit is slightly raised, but a good was the language of conversation of enced by the revivalism that had spread to view from the rear benches is assured by Mennonites. The Old Orders still use this Canada from the U.S. in the early 19th

Ontario Mennonite History is published semi-annually by the Mennonite Historical Society of Ontario, College, Waterloo, Ontario N2L 3G6, and distributed to all members of the Society. It is distributed free ofcharge to public libraries and school libraries in Ontario, upon request. Editor: Brent Bauman Editorial Committee: Linda Huebert Hecht, Lorraine Roth, Herbert Enns, Sam Steiner, Marlene Epp Financial assistance from the Ontario Ministry of Citizenship and Culture is gratefully acknowledged. Inquiries, articles, book notices or news items should be directed to the Editor, Mennonite Historical Society of Ontario c/o Conrad Grebel College, Waterloo, Ontario N2L 3G6 TEL. (519) 885-0220, FAX (519) 885-0014 Page 3 century. The earlier revivals of Jonathan inations (except perhaps at funerals) but Adapting to Revivalism Edwards were Calvinistic ; they had a they regularly worked together with their Historians generally agree that John F. theocentric concept of the universe and non-Mennonite neighbours. They Funk of Indiana had a profound influence assumed that God decides who will be expressed their faith in quiet ways, but on the Mennonite Church in the late 19th saved and that revival comes when God they did not advocate totally withdrawing century. While working in Chicago as a gives it. Charles Finney and his contempo- from the world. young man, he was converted at a raries preached that access to salvation There had been steady growth in the Presbyterian revival meeting. Funk chose comes only when a person repents and Waterloo area in the first half of the centu- to be baptized into the Mennonite church requests it. There was a greater sense that ry as new congregations were established and from that time on he worked tirelessly salvation had become a human responsi- from the early 1800's until 1855. After to improve the church . He was certainly bility. Nineteenth century revivalism the 1850's, expansion stopped and almost influenced by D. L. Moody with whom he assumed an emotional piety and strong no new congregations were developed worked in Chicago for a few years. Funk evangelism. The task of Christians was to between 1855 and the end of the century. began publishing the Herald of Truth for spread the gospel and to win souls; in One reason for this lack of increase the Mennonite Church, available in both return Christians could be assured of a was that those who were attracted to German and English . He used all the influ- warm feeling of closeness to Jesus Christ revivalism before 1890 began to leave ence he had to encourage the development and a place in heaven. the Mennonite Church. of evangelism, mission work and Sunday Like other denominations, Mennonites In Ontario, conflict began in the Schools . Funk also published many books. found the message of revivalism appeal- Vineland area when Daniel Hoch, a minis- Funk was ordained and preached in places ing. Mennonite piety had emphasized ter, accused the church of being dead and other than his own congregation. being more than doing. They were taught prayerless and he began to organize prayer In Indiana where Funk was working, to encourage morality in each other. meetings. When other ministers objected, the more conservative element broke away Worldliness was shunned, not so much in the issue of prayer meetings was discussed from the main body of the Mennonite an attempt to have no contact with neigh- at the annual conference ofministers and Church under the leadership of Wisler in bours, but to avoid a wrong set of priori- bishops. The decision made in 1847 was 1872. There was less opposition within the ties that ignored the importance of God. that prayer meetings were permitted, "as church of Indiana to aggressive evangelis- The Mennonites had not believed it was long as it is done in an evangelical order, tic work and that is where Mennonite necessary to know that you were saved; especially with the weak and the sick."' In revivalism first took root. It spread rapidly they believed it was important to follow spite of this attempt to compromise, Hoch throughout the Mennonite communities of the teachings of Christ in the New continued to use the methods of "experi- North America. Testament . mental religion" and after much debate Between the mid-1870's and 1889 Some Mennonite historians (especially and recrimination, Hoch withdrew from there was great unrest in the Mennonite those who were themselves strongly influ- the Mennonite Church in 1849. Church of the Waterloo area. The issues of enced by Mennonite revivalism) see the The Hoch controversy had limited contention were those of preaching in church in the mid-19th century as so with- effect in the Waterloo area, but there was English, Sunday Schools, evening meet- drawn and insular that it was dying spiritu- an element in the church that was attracted ings and "protracted" or a series of revival ally. John Hostetler speaks of the "recov- to evangelical piety. There were several meetings. In the congregations of ery of evangelism" which he sees as a denominations in the area that held revival Waterloo Region there were some Sunday return to what the early Anabaptists prac- meetings and used an evangelistic style, Schools and evening meetings, although ticed, and he views the 18th and 19th cen- including Methodists, Evangelical the more conservative element viewed turies as a time when the church was Association, United Brethren and . them with misgiving . Because these issues asleep.= The editor of the 1949 Mennonite These groups also held camp meetings and seem so minor, historians have often Quarterly Review refers to the Mennonites bush meetings that were quite lively. There assumed that the real issue was personality in the mid-19th century as "a quiescent, were many opportunities for Mennonites conflicts. This may have been a contribut- retarded, non-missionary, self-contained to hear the message of revival . ing factor, but I believe Mennonite leaders and largely self-satisfied unorganized By the 1870's, the situation in the who objected to the new innovations rec- group."' Whether the Mennonites of the Mennonite church had become very tense. ognized a movement toward a new theolo- 19th century are seen as a God-fearing, Frequently there were complaints that the gy. Because they were not theologically humble community or withdrawn people church was too formal in worship and too educated, they did not have the words to who were spiritually asleep depends on reserved in expressing its faith. The dis- articulate their concerns. All they were the writer's attitude toward revivalism. senters wanted more aggressive evangelis- able to say, over and over again, was that I believe the extent of Mennonite with- tic services with preaching about crisis the church was adopting "worldly" drawal from society in the 19th century conversion. When some preachers began standards. Their arguments convinced has been exaggerated. The Mennonites moving in that direction with emotional very few and were often dismissed as deliberately tried to avoid influences that , prayer meetings and revival narrow-minded. would draw their people away from their meetings, they were soon in trouble with Abraham W. Martin, the bishop of simple faith, but they did not avoid contact the rest of the leadership. In 1874 the sup- Woolwich, who later led the Old Order with their neighbours. They raised local porters of a more evangelistic style formed division, wrote a letter expressing his con- orphans in their homes who sometimes their own conference. They became cern about the evening meetings, Bible joined the church, and there are several known as the "New" Mennonites and held readings and Sunday Schools in Indiana. It examples of people who chose to join the meetings in homes, schools, halls or what- wasn't the Bible reading that was his pri- Mennonites. When they purchased land in ever was available . Often they had open- mary concern, but the way in which it was large blocks in this area, they did not hesi- air meetings that they called "field meet- done. He suggested that confessing sins in tate to sell to non-Mennonites. The ings" or "bush meetings." L. J. Burkholder public attracts attention to oneself and Mennonites did not traditionally socialize described them as having a new kind of neglects humility. He believed that con- or worship with people from other denom- zeal and enthusiasm. fessing the Saviour should be done by Page 4 deeds and actions, rather than by words chanting style characteristic of his day; he The Snyder congregation in spoken in public.' spoke in a conversational tone. At a time Bloomingdale was the first to move away Those who were opposed to worldli- when ministers were expected to speak from the traditional meeting house style. ness and the demise of humility were dis- extemporaneously, Coffman systematical- The building was destroyed by fire in missed as being behind the times and ly arranged his points with an outline. 1872 and so they tore down the remains steeped in obsolete tradition. However, I As one of the earliest revival preachers, and erected a new building on the same believe there is some truth to the concerns John S. Coffman was careful not to attract site. Menno Bowman, the minister who of this conservative bishop. Mennonite too much criticism. He tended not to use led the building project, joined the New revivalism, with its confidence in a superi- too many gestures, especially after he Mennonites shortly after it was completed . or spirituality, led to a mindset that had been criticized for drawing attention There were so many people in the Snyder allowed a separation between the domain to himself by doing so. Coffman was congregation who supported the New of the spirit and that of day-to-day living. always pushing the limits of what was Mennonites that for several years the new Spirituality became something to be acceptable, but he was careful to operate building was used exclusively by them. By expressed in words. For bishop Martin, within these limits. 1880 the (Old) Mennonites again were in day-to-day living was more important than Coffman was particularly effective in possession of the building after they were what was said at a public meeting the congregations of Waterloo Region. In able to produce a deed to the property. .In Waterloo Region, the issue that 1891, he came to this area and spent six Pictures of this building seem to indi- sparked the final division between Bishop weeks preaching in various congregations . cate that it had a basement so it must have Abraham Martin and the other bishops Because a series of meetings was frowned been the first Mennonite congregation in was Martin's refusal to baptize thirty con- on, Coffman would announce only one the Waterloo area to have one. The build- verts who had been attending a series of evening meeting at a time. Each night, the ing itself was fairly simple with plain win- protracted meetings. When a neighbouring next meeting was announced. The people dows. It is the entrance that shows there bishop baptized them, the leadership was flocked to hear him and sometimes there has been a change; rather than two doors bitterly divided. The issue dragged on for was no more room half an hour before the in the long side, it had an entrance at the a few years before the Old Orders orga- meeting was to begin. During his 1891 gabled end. This movement of the doors nized themselves into a separate confer- visit, Coffman preached 44 times in four from the side to the end is significant for it ence. The congregations north of the weeks and also visited twice that many indicates a shift toward the church style of Woolwich-Waterloo boundary were homes. He returned to Ontario in the win- other denominations . When it was first almost solidly Old Order. Within a few ter of 1892 and spoke in many of the built and used by the New Mennonites, the years, St. Jacobs and Floradale had small Waterloo churches. There can be no doubt Snyder (Bloomingdale) church had a sin- (Old) Mennonite congregations . that Coffman was very influential in bring- gle entrance, but when the (Old) With the formation of a separate Old ing a new sense of enthusiasm to the Mennonites regained control they replaced Order conference, the way was open for Mennonites of the Waterloo area. the single entrance with separate doors for the main body of the Mennonite church to There were several other evangelists in men and women. bring in the changes that had brought so the Mennonite Church who followed the The Weber congregation at Strasburg much contention. Through the 1890's style ofJohn S. Coffman. In 1904 and (Pioneer Park) was the next one to move there were many changes. At the confer- 1905, A. D. Wenger, a young minister of away from the meeting house style. In 1895 ence sessions in 1890 there was a resolu- Pennsylvania, held a total of 15 series of they tore down their stone meeting house tion that English preaching be held at meetings in Ontario with 385 converts, and replaced it with a new brick building Preston on some Sunday afternoons. most of whom joined the Mennonite with a basement. Noah Stauffer, the minis- Sunday Schools were begun by many Church.' S. E Coffman, the son of ter, was fairly progressive and construction congregations during the 1890's. By John S. Coffman, came to Vineland in was under his leadership. This building was 1893 there was a singing school held in 1898 and he frequently preached to the slightly more ornate; the windows had a the meeting house in Berlin (Kitchener) . Mennonites of Waterloo Region. The very slight arch to them and the brickwork Singing schools had been around before result of all this evangelistic activity was was patterned in a style common to many that, but never officially sanctioned by a new vision in the Mennonite Church. churches of the time. Except for the double the church. Christianity became, not a quiet faith, entrance at the front and the fact that the These singing schools taught the but an active power to be used for building windows do not have a Gothic arch, this Mennonites to sing in four-part harmony up the Kingdom. building is very similar to the Wesleyan which was not generally used before that Methodist church built in Elmira in 1873. time. It was sol-fa instruction with a dif- New Church Buildings The shallow brickwork columns between ferent shape for each note of the scale. In spite of all the conversions of the the windows (reminiscent of buttresses) These shaped notes had been developed 1890's, there was no resulting develop- and at the front are also found on many by Joseph Funk of Virginia in the 1840's. ment of new congregations. There was a churches built in the 1870's and 80's in The (Old) Mennonites adopted four-part new concern for mission work, but the his- Waterloo Region. The architect for the harmony for Sunday morning worship tories of local congregations generally do Weber church was clearly following the sometime around the turn of the century. not argue that they were bursting at the pattern popular among other churches of John S. Coffman was also very impor- seams. In 1924 a new congregation was the time. In 1896 the Hagey church near tant in bringing change to the Mennonite developed in Elmira, but the majority of Preston was remodeled. The front entrance Church. Coffman worked with John F. the members came from the Floradale was moved to the end facing the road with Funk in Elkhart, Indiana as an editor. He congregation and there was some discus- the pulpit at the opposite end. The old pews also spent much of his time travelling to sion about closing Floradale altogether. were changed to floor level and adapted Mennonite communities where he was The predominant reason given for putting with two aisles. The women sat on the left invited to preach. Coffman's preaching up new buildings was not that they were and the men on the right. Burkholder says was very different from that of traditional overcrowded, but that the buildings were that the Hagey church was the first to Mennonite ministers . He did not use the old and in need of repair. remodel the meeting house into a church Page 5 and that it was "not done without consider- ings. The exteriors have designs in the quite similar to other churches built at the able opposition."' bricks and at Erb Street the tall, narrow, same time. With the adoption ofrevivalist In 1896 the Floradale congregation rounded-arched windows are very decora- theology, the Mennonites were also ready built a new building. This was not a new tive. Transoms and fanlights also make to adopt the predominant building style of congregation, but it was reduced to hold- these buildings more like United and other churches. When they abandoned the ing meetings in homes for a number of Presbyterian churches than the meeting traditional Mennonite theology they also years because in 1889 the Old Order houses they replaced. abandoned the traditional building style. majority kept the meeting house. The new In 1904 the Biehn church, near New Floradale church also had a double Hamburg, was rebuilt. It was very simple New Music entrance at the end, opposite the pulpit. with plain windows. This simple style was Along with the changes in places of Inside the women's entrance there was a the exception, however. In 1908 Breslau worship, the Mennonites in Waterloo cloakroom while the men's entrance and Mannheim tore down their meeting began using English in their services after opened into an open hallway with hooks houses. The new Mannheim church was 1890. The change in the language of wor- on which to hang their hats and coats. The very similar to First Mennonite while the ship came gradually as some of the older exterior size and shape of this building Breslau church was patterned after Erb ministers were not comfortable in English. was similar to the meeting houses; it had Street. The new St. Jacobs church built in The congregations in the northern part no patterns in the brick, the roof had a 1915 was also in the style of Erb Street of the Region were generally slower to lower pitch and it had no basement. Forty and Breslau except that it was of red rather shift to English . years later this building was torn down and replaced with a new building. The rea- sons given for its replacement are that it was in poor condition and drafty, not that it was not large enough. The Martin's meeting house, built in the 1830's is now about 160 years old and is still being used. The Elmira meeting house is 130 years old; it has been enlarged and renovated, but the basic structure remains. The other meeting hous- es that were torn down in the early 20th century might also have been adequate for many years if the congregations had not been clamoring for a new design. In 1901 the Blenheim congregation, near New Dundee, tore down its meeting Martin's meeting house as it appears today on the northern edge of Waterloo . house and erected a new building. In the summer of 1902, new buildings replaced the meeting houses at First Mennonite and than yellow brick. When Elmira, Shantz Evangelism became an important at Erb Street. Of course these changes did and Floradale built new buildings they theme not only of preaching but also of not come without opposition. One of the also were replicas of Erb Street, Breslau singing. To express their enthusiasm for Old Orders of the time, Peter Shirk, com- and St. Jacobs. spreading the gospel, the Mennonites menting on the controversy at First There were significant changes in began to use English hymns. It would Mennonite said they had great disunity architecture made during these years. In have been possible to sing the old German and voted in the new design with a small 1900 there were fifteen (Old) Mennonite words to faster, more upbeat tunes, but majority. He wrote that: "It seems there congregations in Waterloo region. By there is nothing to suggest that they did so. could almost be another division, at least 1908 seven of them had torn down their Sometime between 1890 and 1910 the many say they no longer feel at home meeting houses and built churches. By German books were replaced with new there."9 When it was finished the same 1915, all except the small, struggling English ones. These were not translations writer commented that "From the outside, Detweiler congregation had either built a of German hymns; the new Mennonite if a steeple and a cross were on top it church or had remodeled their meeting hymnals were collections of hymns of would resemble a Catholic church more house to resemble a church. The pews English and American origin. than a Mennonite meeting house." His were in rows so that the congregation no The Church and Sunday School comment about the new Erb Street church longer faced each other. This change in Hymnal was published in 1902 as the first was that "the house is still good, but they style shows that simplicity and community official English hymnbook of the want a new one.. . built to conform to the were no longer the predominant values. Mennonite Church. It became very popu- city." He also commented that the preach- The emphasis was on individual lar and was accepted immediately. In 1911 er at Blenheim spent two months studying spirituality for which the rows of pews a supplement of another 120 hymns was at Elkhart and that was why "new and were adequate. added and this supplement was included in ornamental meeting houses must be built." The Gothic style of architecture subsequent editions. This hymnal has gone The new church buildings at Blenheim, remained popular in the late 19th century. through many re-printings, the most recent First Mennonite and Erb Street were clear- The new churches built by the Mennonites one in 1985. ly different from the meeting houses they were a toned-down version of this Gothic I believe that there is an important dif- replaced. They were built with basements style. The Mennonites tended to use ference between the theology of the to accommodate Sunday School classes. rounded rather than peaked windows and Liedersammlung and that of The Church The roof line is steeper than those of meet- until the 1950's the buttresses were sug- and Sunday School Hymnal. A. B . Kolb, ing houses and the interiors have high ceil- gestions only, but the buildings appear one of the compilers of the English hym- Page 6 nal wrote hymn 248 in which he expresses together, persevering, obedience and of and education material; they began Bible confidence that a Christian, as long as he being like Jesus. There is an assumption Schools and further developed Sunday feels the living fire of Christ within him, that Christians are responsible to be faith- Schools. Many Mennonite leaders attend- can live free from sin and do God's holy ful and that heaven will be a time of ed Moody Bible Institute . There was great will here on earth. He rejoices that he need reward for those who have been faithful. enthusiasm to spread the gospel and feel no fear with Christ beside him and The themes of the new English songs change the world. that he will spend eternity with Christ. are very different. Rather than a community By the time the Mennonites joined the This confidence of achieving heaven and that works together so that by encouraging revivalist bandwagon, revivalism was confidence in the ability to conquer sin in each other they can stay on the straight and changing and dividing into modernist and this life is repeated over and over in the narrow path, the presupposition is that indi- fundamentalist camps. The Mennonites songs of The Church and Sunday School viduals need to be closely linked to Jesus. were drawn into fundamentalism under the Hymnal. The songs of the Life involves waiting near the cross until leadership of Daniel Kauffman. It wasn't Liedersammlung do not have this sense we get to meet Jesus in heaven. The work until Harold S . Bender provided a new that sin can be conquered in this life. Life of the Christian is to praise God and spread interpretation of Mennonite history with on earth is seen as a struggle; there is no the gospel. The power of conversion is his "Anabaptist Vision" in 1943 that confidence in humanity's achievements. strong enough to conquer sin. The responsi- Mennonites began to move away from The people are admonished never to tire, bility of Christians is to gather converts. fundamentalism . Bender, as a teacher at but to wrestle toward the kingdom of A significant part of these gospel songs the seminary, had a great influence on heaven . These German songs assume that is the rhythm. They tend to have simple congregational leaders. it is the Christian's duty to follow the harmonies and are not hard to learn. Many It took years for the change to happen, teachings of Jesus; they call on God for songs have harmonized echoes in the but slowly the (Old) Mennonite Church grace, strength and courage but they are refrain which provide some variety. A shifted away from fundamentalism and less optimistic about overcoming sin marching beat also expresses confidence revivalism . By the 1960's a theology in this life. and a sense of triumph. based on discipleship and community was I was able to trace most of the authors When the (Old) Mennonites of once more emphasized. There were those and dates of composition for the 412 songs Waterloo Region heard and adopted the who objected to this shift toward "liberal- of the Church and Sunday School . There message of John S. Coffman in the 1890's, ism" and even today there are members are some old classics as well as 31 written they were no longer satisfied with the old in some congregations who feel there by Isaac Watts and 19 by Charles Wesley. German hymns and readily adopted the is a lack of Christ-centred spirituality, Most of the songs, however, were written English hymnal when it became available revival meetings and zeal for missions. after 1850. This hymnal used new songs; it after 1902. They were happy to leave Recently, some congregations have con- reflects the gospel mentality of its day. behind the mournful, slow singing of the structed new buildings with a semi-circu- The tone of the songs is enthusiastic and German songs with their emphasis on lar auditorium which is almost a return to confident; the people who sang them humility and to adopt the sprightly 4-part the meeting house shape where members believed that when Christ's message was harmony of the gospel songs. can see each other. The Mennonite spread throughout the world it would Revivalism was the predominant theol- Church has published three hymnals ogy of the (Old) Mennonites in the early make the world a better place. since the Church and Sunday School, Liedersammlung The hymns of the 20th century throughout North America. each with progressively fewer revivalist emphasize the need for penitence and an These were the days when they first orga- gospel songs and more songs about disci- upright life. Recurrent themes are humili- nized missions in local cities and overseas. working publishing magazines, tracts pleship and the community of believers . ty, encouraging each other, They began We have returned to a more distinctive Mennonite perspective.

FOOTNOTES 1 J . C. Wenger, The Mennonite Church in America, (Herald Press, 1966) p. 77. 2 John A Hostetler, The Sociology of Mennonite Evangelism, (Herald Press, 1954) p.47. 3 MQR, July 1949, p 122. 4 Isaac Horst ed. and trans., Close-Ups of the Great Awakening, (1985) p 167. 5 L. J. Burkholder, A Brief History of the Mennonites in Ontario, (Friesen Printers, 1986, first published 1935) p. 193 . 6 Close-Ups, p 147 . 7 Burkholder, p. 164. 8 Burkholder, p. 83 . 9 Close-Ups, p. 306.

Barbara Draper lives in Elmira . This article isfrom the essay that won the 1998,1 . Winfield Fretz Awardf for Studies The new Floradale Mennonite Church building erected in 1936 . in Ontario Mennonite History. Page 7

People and Projects

CHURCH ANNIVERSARIES UPDATED LITWILLER in 1799. The weekend includes workshops Steinmann Mennonite Church and St. GENEALOGY led by people like: Helen Booth, Jordan Agatha Mennonite Church are celebrat- The Peter Litwiller and Elizabeth Lichti Museum curator; Katherine McCraken, ing their joint roots with a 175th anniver- Family History and Genealogy, compiled Joseph Schneider Haus assistant curator; sary. There are various celebrations being by Mary and Earl Litwiller and edited and and Lorna Bergey of the Pennsylvania held to commemorate the establishment in designed by Lorraine Roth and David and Folklore Society. The guest speaker 1824 of what would become known as Carolyn Kaylor, published in 1998, is an for the weekend will be John Ruth of Wilmot Mennonite Church. The two updated version of the 1981 edition. It Pennsylvania . He will speak Saturday present congregations formed in 1957. also includes additional information on afternoon at Heritage Christian School, Joint services will be held at Steinmann on Peter Litwiller - the result of research Jordan, as well as Sunday morning at First September 26, and at St. Agatha on June done since 1981 . Mennonite Church, Vineland. The after- 13. All services are at 9:45 a.m. with noon will a picnic at nearby Charles Daley fellowship meals following. Next year CHURCH HISTORIES IN THE WORKS Park on Lake Ontario . Wilmot Township itself will mark its A number of congregations are preparing for For more information: 150 anniversary with various events. upcoming anniversaries by compiling their call Marie Troup at 905-562-4253 Mennonite histories . Alice Koch is working on the his- email Norm Moyer at Stirling Avenue Church tory of the Nith Valley Mennonite Church celebrates its 75th anniversary this year. nmoyer@computan .on.ca near New Hamburg for the church's upcom- mail The Moyer Society, On the weekend of Novemeber 6 and 7, ing anniversary. Karl Kessler is researching 1999 they will host a historical retrospec- PO Box 97, Jordan Station, the history of Erb Street Mennonite Church Ontario . LORI SO tive with several events . "Looking Back in Waterloo for their anniversary. Historically, Charter Members who Started the Church in 1924" will include MEETING AT MARTIN'S NEW WEB ADDRESS To commemorate the Amish connection in displays and bus tours of former farm The Mennonite Historical Society of locations . More anniversary celebrations Woolwich Township a service will be held Canada has now completed its web site for at Martin's Meetinghouse at the north end will take place on the weekend of the Canadian Mennonite Encyclopedia on February 5 and 6, 2000. of Waterloo on King Street on July 4, the World Wide Web. Therefore it now has 1999. The afternoon's events will include Elmira Mennonite Church is also cele- a new internet address : a traditional Amish worship service as brating its 75th anniversary with a weekend http://www.mhsc.ca/. well as historical presentations by of events taking place September 24 to 26. Lorraine Roth and Orland Gingerich. MOYER FAMILY REUNION NEW BOOK AVAILABLE The Moyer Family Reunion will be held DETWEILER'S MEETINGHOUSE Plucked up by the Roots by Leonard July 2-4, 1999 at Jordan, Ontario . This The renovations to the Detweiler meeting- Freeman is now available at many Elmira weekend event will mark the family's 200 house will soon be complete. A dedication area stores, Reader's Ink or from the years in Canada. Jacob and Dilman Moyer service will be held on the afternoon of author: Leonard Freeman, R.R. #1, Elmira, were among the first group of Mennonites September 26, 1999. John Ruth of Ontario. N3B 2Z1 . The price is $9.95. to migrate from Pennsylvania to Ontario Pennsylvania will be the guest speaker.

Book Review

Profiles ofAnabaptist Women: general religious milieu, so that in many is a valuable listing, but this reviewer Sixteenth-Century Reforming Pioneers cases profiles do emerge. would have liked to have seen the authors' (Studies in women and religion v.3) The Introduction to the book provides a names along with the stories as well . Editors: C. Arnold Snyder and concise overview of the Anabaptist move- Linda A. Huebert Hecht. ment. The descriptions ofthe contexts - The first area featured is northern (Wilfred Laurier University leaders and events - do the same for each Switzerland, from St. Gall in the east to Press: Waterloo, Ont., 1996.) of the three different geographic areas rep- Biel in the west, with Zurich in the middle. 414 pages, $29.95. resented by these stories. Thus the stories The first few stories cover the very early are provided with a much broader base period of Swiss - 1525 to Reviewed by Lorraine Roth than the sometimes scant documentation 1530. Margaret Hottinger from Zollikon, would otherwise allow. near Zurich, was exposed to radical reform Given the scant documentation, In addition to the introductions, another ideas even before the first baptisms took "profiles" is a somewhat ambitious excellent feature is the inclusion of maps place in Zurich. Jacob, her father, was an description of the stories of these women showing every city, town and hamlet men- outspoken peasant who dared to confront of the sixteenth century. Glimpses might tioned in the various stories. the clergy on matters of faith and practice. be more correct. The editors and authors The reader will soon notice that the Margaret Hottinger was arrested in have done a good job ofplacing these authors of stories are not given . They are November, 1525, along with the leaders "glimpses" within a context - both listed alphabetically, including a list of the Grebel, Mantz, Blaurock and Sattler. the Anabaptist movement as well as the stories to their credit, after the index . This Sattler recanted on this occasion, but Page 8 Margaret did not. The following year, of the radical ladies" (Damenkries). initially led by Jan Matthijs, and the sur- however, Margaret did confess she had Jacob Flutter succeeded George vival of Anabaptism under David Joris and erred in order to gain her release. When Blaurock as an Anabaptist leader in the . Many of the details, how- Margaret, her father and brother Felix Tirol, following Blaurock's execution in ever, are found in the subsequent stories. tried to flee to Moravia, they were 1529. Flutter fled to Moravia as did Ursula Jost and Barbara Rebstock were arrested - Margaret was drowned, her Katharina Purst where the two were mar- two of the more outstanding of the father beheaded. ried. When persecution dispersed the prophetesses in . Hoffman legit- Historians generally give the impres- Anabaptist community in Moravia, Jacob imized the prophesying of women by sion that the authorities had successfully and Katharina returned to Tirol, continuing quoting the prophet Joel : ".. . I will pour suppressed the Anabaptist movement in their Anabaptist activities as best they out my spirit . ..; and your sons and your the Canton of Zurich by 1530. In the city could until their arrest and execution - daughters shall prophesy, . . ." ofZurich and the village of Zollikon near- Jacob in 1536 and Katharina in 1538. Details of the events and personages by this may have been the case, but it sur- In this section the authors discuss the involved at Munster are highlighted in vived in other more remote areas for more possible reasons for and procedures for several stories . than a century. recantation. The outcome of these recanta- David Joris had not approved of the South Germany/ tions varied. Some went into forced or vol- violence used by the Anabaptists at The second area covers the much larger untary exile. Some went right back to their Munster, and after their demise, he sought geographic area of southern Germany and Anabaptist activities - one may wonder to establish himself as the leader of the the Tirol, western Austria. Anabaptism in about their integrity. Some were never scattered Melchiorites . He made it clear these areas is characterized as more spiri- heard from again, and thus we may that he also did not agree with Hoffman's tualist than the biblicism of the Swiss . In assume they left their Anabaptist connec- approval ofprophets, especially women. south Germany, it was also somewhat tions and convictions. His confrontation with Barbara Rebstock influenced by the apocalypticism of The two chapters dealing with in Strasbourg has been mentioned. It is Thomas Muntzer, the leader of the women's experiences in the Hutterian interesting, then, to find that a consider- Peasants' Revolt, and who communities use a different approach. able number of women played a signifi- predicted that Christ would return in For the first essay, the authors studied cant role in Joris's life and ministry. Many 1528. Many Anabaptists, especially from the experience of the women as gleaned of Joris' supporters were women of social Tirol, fled the severe persecution in these from references in the Chronicle of the standing and wealth . areas, giving rise to Hutterian communi- Hutterian Brethren. Although the The women profiled in the remaining ties in Moravia. did not suffer as much persecu- stories are from a later period and reflect A number of women from the nobility tion at the hands of the state officials, they the reaction of Menno Simons to the became Anabaptists in this area. They did suffer from marauding Turkish forces sword-bearing Anabaptists of the were usually confident, capable women in the sixteenth century and again during Munster era. The stories of these women who took on and were given certain lead- the Thirty Years' War (1618-1648). Both (except the last one) are all found ership roles. In some cases their husbands men and women were frequently captured, either in Martyrs' Mirror or as hymns were also Anabaptists, or were at least but it was the women who suffered the in the . sympathetic . These women presented a indignities of rape. This last section does not flow as freely challenge to the ecclesiastical and civil The chapter "Women in the Hutterite as did the first two. No doubt, this is due authorities who hesitated to punish them Song Book" also deals generally with the to the various authors whose stories were as severely as the law required. Repeat place of song in the Hutterian community written to stand on their own, not as part offenders, however, were often warned and the space given to women - Biblical, of this volume. From that perspective, the that there would be no leniency. and Anabaptist - in those editors did an excellent job of putting Apocryphal stories together to form a relatively The story of Anabaptism in songs. The experience of persecution and these and its environs and the part which many martyrdom of women was also included cohesive unit. women Played in it is a very interesting in the songs. In the "Appendix," Huebert Hecht one. After the first major crack-down in reviews the most popular literature on the 1527, the movement operated under- North Germany/Holland Radical for their content and ground and was heavily supported by The third section features the North view of the role of women in the women. They hosted meetings, collected German and Dutch Anabaptist experience Reformation and and and distributed alms, and testified to their including the fiasco at Munster. It also the more current studies which pay partic- faith, encouraging others to join. includes Strasbourg in Alsace. Although ular attention to the role of women. The women could advertise meetings Strasbourg would belong to the South Although the subject of this book does not and invite persons to the meetings or to German/Austrian section geographically make for light reading, the writers and the Anabaptist faith while going about and included Swiss Anabaptists refugees, compilers are to be commended for this their work. the women whose stories are told here very readable collection of stories high- Of interest, because of the participation belonged to Melchiorite or North lighting the experiences and role of of several women, was the discussion German Anabaptism. women in the early period of the between Pilgram Marpeck and Spiritualist came to Strasbourg Anabaptist movement. between 1542 and about 1529 and began publishing his 1547. The two leaders carried on their lit- views on Biblical prophecy, thus distin- erary dispute by writing to their women guishing himself as leader of Anabaptist Lorraine Roth lives in Waterloo. She is supporters. George H. Williams, a writer apocalypticism. The introductory chapter the author of several books including her on the Radical Reformation, called the in the section briefly describes the activi- latest The Amish and Their Neighbours - controversy between Marpeck and ties of Hoffman at Strasbourg, the The German Block, Wilmot Township Schwenckfeld and these women the "war Anabaptist "crusade" at Munster- 1822-1860.