Hutterian Chronicles II

Excerpts and Summary of our Church Chronicle

          How God gathered a united flock from among all the peoples of the German lands and has now reestablished his work in this last age of the world. Further, of the severe persecution, suffering, and heavy cross borne by the church: great numbers were executed; about some a particular account is given of the trials they were subjected to and of their valor. All this, as well as other matters that happened in the church, has been recounted briefly so that the Lord’s wonderful work may be remembered and taken to heart.        

        In addition, the origin of our brotherhood, especially how God led our forefathers out of the gross error, blindness, and darkness of the Roman Catholic faith and brought them to the recognition of divine truth; also how the church was gathered and built up, how the enemy of divine truth tried every means to prevent it, stirring up fierce persecution against the faithful, and how God delivered his people from the hostile power and by his wonderful leading brought them out of the country and over the Transylvanian Alps near Kronstadt into Walachia.

        Further, how the brotherhood suffered during the Turkish War in Walachia but through God's will and providence traveled on through Moldavia and the Kingdom of Poland to the Ukraine. These and other important church matters are described as simply and accurately as possible for the benefit of those coming after us.

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Names of Elders

JAKOB HUTTER from Tirol 1536 

HANS AMON from Bavaria 1536-1542 

LEONHARD LANZENSTIEL from Bavaria 1542-1565 

PETER RIDEMANN from Silesia 1542-1556 

PETER WALPOT from Tirol 1565-1578 

HANS KRÄL from Kitzbuhel 1578-1583 

KLAUS BRAIDL from Hesse 1583-1611 

SEBASTIAN DIETRICH from Württemberg 1611-1619 

ULRICH JAUSSLING from Switzerland 1619-1621 

VALENTIN WINTER from Württemberg 1622-1631 

HEINRICH HARTMANN  1631-1639 

ANDREAS EHRENPREIS  1639-1662 

JOHANNES RÜCKER  1662-1687 

JOHANNES MILDER  1687-1688 

CASPAR EGLAUCH  1688-1693 

*TOBIAS BERSCH  1694-1701 

JONAS ROTH   

MATHIAS HELM  1701-1724 

**JAKOB POLLMAN  1724-1734 

JÖRGL FRANCKH  1734-1746 

***ZACHARIAS WALTER  1746-1761 

****HEINRICH MÜLLER   

HANSEL KLEINSASSER from Carinthia 1762-1779 

JOSEPH KUHR from Alwinz 1779-1794 

JOHANNES WALDNER from Carinthia 1794-1824 

JAKOB WALTER from Sabatisch 1824-1855 

JÖRG WALDNER  1846-1857 

MICHEL WALDNER  1876-1889

        In the original of Das Klein-Geschichtsbuch the list stops after Heinrich Müller. For the sake of a complete record Zieglschmid added names of the following brothers, in whose time the dying Hutterian Church was renewed through the forced immigration of the Carinthians to Transylvania.

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Preface to the Reader

         More than thirty years have passed since our parents and grandparents recognized the divine truth and began to live in Christian community. During that time many memorable events have taken place among the little flock and many signs of God's wonderful intervention.

        His care, protection, and saving help were often clearly shown us, and it is important that the memory of these happenings is not lost but preserved for our descendants.

        Up to now no one has undertaken this task and made a record, although many have had a burning desire for a full and thorough account of all that took place.

        I must acknowledge I have often felt a great eagerness to do this work, but my own unsuitability has deterred me. I have always hoped that God would one day raise up a dedicated brother and grant him the zeal and courage, the gifts and skill to begin and carry through this much-needed work, to the praise and glory of his name.

        Time is passing, however, and God by his divine will takes one after another to himself.

        Not many are still living who have a thorough grasp of it all, while the young people grow up knowing only the stories they have heard here or there.

        Therefore, I see it as my duty and feel urged to devote my limited gifts to this work, trusting in the help and grace of God.

        I feel all the more drawn to write this history because dear brother Joseph Kuhr several times asked me to undertake it, so that I might complete it before his death. His advanced age prevented him from writing it himself, for he was already seventy-eight years old.

        I therefore cannot avoid the task any longer but have resolved to fulfill his request in order to satisfy - the longing he and I share with many devout people. May the almighty God give me strength, understanding, and wisdom to carry out this task to his eternal praise. Amen!

Johannes Waldner

a servant of Jesus Christ and his church. 1794.

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Explanatory Note

         Before I describe how our community started, I feel it necessary to give a summary of the history recorded in the old chronicle so that the last stages of the brotherhood once living in Moravia, Hungary, and Transylvania can be seen in relationship to the beginning of our church community. If, by any chance, the old chronicle should be lost, this will provide a summarized version, going back to the beginning, and our children and all who come after us may learn where their roots lie and who their forefathers were. Then they can know that our religion, teaching, and faith does not come from some new sect or error but is the one and only truth, sealed and affirmed with the blood of men and women valiant in faith, dauntless witnesses to the divine truth. These shed their blood for the sake of the faith we still hold today.

        We claim the same faith as our forefathers and acknowledge it as the divine truth and the way to eternal life, the faith firmly founded on the Holy Scriptures. Then do not let us forget our forefathers. Let us think of them and follow their faith, for they have taught us the Word of God and left us a great treasure, their writings and songs and the glorious example of their steadfastness in all suffering and distress. May the Lord grant us his grace to follow their example! Amen.

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Introduction

         The one eternal, almighty God in his power and glory was alone and unknown before the foundation and creation of the world. Then it pleased him to create heaven and earth and fill them with his glory. He provided earth with many kinds of fruit, plants, and living creatures; he set the firmament with beautiful lights and numberless hosts of stars; he filled the sea and streams with fish, different animals, and rare, wonderful creatures, as the books of the Holy Scriptures tell us in many places. But these creatures could not sufficiently acknowledge God's might, glory, and wisdom. Although all his works praised him as fully as they were able, they fell far short of the honor that is his due. Therefore, he created man for the far greater glory of seeing and acknowledging his marvelous works and power. He endowed men with understanding, discernment, and wisdom, and even made them in his own divine image, expecting that they would render fitting honor and praise to their God.

        This means that the one, almighty God is no longer hidden and unknown, for he shows himself through the work of his hands, as Paul testifies in Romans 1. Ever since the world began, God's eternal power and deity have been visible and recognizable in the works of his creation, just as a craftsman's capacity and skill can be recognized through his work.

        Paul says in the same passage that although men recognized that there is a God, they have not praised and thanked him as God, and therefore all their thinking has ended in futility. The first man and woman very soon fell far away from God, and since then men have plunged deeper and deeper into evil, becoming shamefully forgetful of their creator and completely forsaking their likeness to God. For this reason God has given them up to the vileness of their own desires. Paul tells us in Acts 14 that in past ages God allowed all nations to go their own way.

        But God the Lord did not leave himself without witnesses. He always had a people on earth who acknowledged his name and among whom he revealed himself through wonders, signs, and stern judgment. In the Old Testament, God chose and called a people for himself from the seed of Abraham and through this people gave compelling proof, especially in Egypt, that he was God of Israel, Lord of the whole earth. Over five hundred years later, the Philistines, a heathen nation, still spoke of his miracles and might. They said to one another, We are lost! No such thing has ever happened before. We are utterly lost! Who can deliver us from the power of these mighty gods? These are the gods who smote Egypt with every kind of plague.

        God performed great and wonderful deeds for the Israelites and showed he was with them again and again. At the time of David and Solomon he raised their kingdom to a great height of power and splendor. The Lord chose Jerusalem as his own among all the tribes of Israel. He let a temple be built there as his dwelling place in perpetual memory of his holy name. He filled and sanctified it with his holy presence and promised to hear all prayers made within it. The fame of the Lord's name and of Solomon's wisdom spread to the ends of the earth. All the world wanted to hear Solomon's wisdom.

        This people, city, and temple were a symbol of the people of the New Testament, the church of the living God which was established through the Lord Jesus Christ and through the power of God's Holy Spirit as it came visibly upon the gathered believers in Jerusalem at Pentecost. They were all filled with the Holy Spirit and began to speak in new tongues, telling in every language under heaven of the great things God had done.

        In this gathered church the Lord once more showed himself in his glory and divinely fulfilled all that he promised through the words of his holy prophets. Although Jews and Gentiles resisted with might and main and all the gates of hell were opened in opposition, it was impossible to hinder his work.

        The word of God spread far and wide, and the number of believers grew.

        Those who joyfully accepted his word asked for baptism, and three thousand souls were added to the church in one day.

        They met constantly to hear the apostles teach and to share the common life, to break bread, and to pray. A sense of awe was in every soul, and many marvels and signs were done through the apostles. Those who were now believers came together and had everything in common. They sold their property and possessions and distributed them to all, as the need of each required. All were of one mind, daily attending the temple together, breaking bread together in their homes and sharing their meals with heartfelt joy as they praised God; and the people looked on them with favor. Day by day the Lord added to their number those whom he was saving.

        This church was given to the world as a light from God, so that his true likeness, lost by Adam, would shine out purely and clearly. As Peter said, it was the holy nation, God's own people, who declare the power and wonderful deeds of him who called them out of darkness into his light.

        The church had about thirty-eight years of peace in Jerusalem. Then at God's command the believers moved from the city two years before Vespasian and Titus destroyed it. But the Lord had established his people and church not only in Jerusalem. The apostles' preaching had carried God's word to the whole world, and many people from all countries were converted to the Christian faith.

        The Lord Jesus Christ and the apostles Peter, John, and Paul had already foretold, however, that false teachings and gross error would take hold of Christendom and many false prophets would arise. Yes, the antichrist would come and proclaim himself God.

        All these prophecies were fulfilled. Shortly after the death of the apostles and disciples, a serious decay in Christian beliefs became evident, many wrong practices were introduced, and Christianity went further and further astray.

        In his song, known as the Forefathers' Song (Väterlied), dear brother Georg Bruckmaier tells how divine truth was gradually eroded and obscured: (LdHBr, 768-785)

                What the apostles taught

        Was left and set aside;

        Silence surrounded it

        For many centuries

        And any who felt urged

        To seek goodness and truth

        Were erased from the earth,

        Endured the cross and death.

        Hansel Raiffer says in a song about community:

        (LdHBr, 593-597)

        Community was laid waste

        After the apostles' time,

        Distorted and suppressed

        By Satan's envious spite.

        But in abundant grace

        The Lord has once more raised

        A church community,

        Following the apostles' teaching

        Both in its words and deeds.

        Georg Bruckmaier continues the same testimony:

        LdHBr, 774

        The Lord to his name's honor

        Restored community

        And Christian baptism

        As Christ himself had taught.

        He looked around for men ...

        Sincere men of true learning,

        Who knew the Scriptures well

        Testified at this time

        And witnessed with their blood.

        These words are to be understood as referring to those who first started community and indicate the glorious work that God began through Jakob Hutter about the year 1530 in Moravia.

        The way in which God acted, the extent to which he made the light of his grace shine out abroad, the happenings at the very beginning, and the amount of blood they cost are all wonderfully described by our dear brother Kaspar Braitmichel. I draw on the earlier chronicle of the Hutterian Brethren for the following account.

        Kaspar Braitmichel first of all turned to the old chronicles and historians of long ago to compile a short record. This told in particular of the martyrdom of the twelve apostles and other faithful witnesses, the ten severe persecutions launched by the Roman emperors against the Christians, and the condition of Christendom when the persecutions ceased and the church enjoyed outward peace and security under Constantine the Great after he was baptized. Then came the abomination of desolation that increased more and more as the papacy introduced one false, idolatrous practice after another with continual suppression and execution of the witnesses to divine truth, until the light of truth was obscured. The whole of Christendom was plunged into darkness and blindness and the church changed into the Babylonian whore.

        After his summary of this corrupt and distressing time, he started to describe the true awakening, beginning with the story of Luther and Zwingli, which now follows.

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Beginning of our Church History

         God has loved the Human race from the very beginning and did not create it for destruction. In order to forestall the damage caused by the devil's deceit, God in his mercy began gradually to fan the fire of divine truth and with great wisdom brought light out of darkness. His purpose was to show many people the way of truth that leads to eternal life if they turn to God and leave their sinful and corrupt ways.

        Pope Leo X [1513-1521] played no small part in provoking this confrontation. He gained secret information about the emperor and all the kings and princes through their confessors. Then he sent his delegates and peddlers throughout Germany, with his full authority to sell the grace of God and forgiveness of sins for money, confirming this in letters of indulgence authenticated with his own seal. This was against the teaching of Christ, as is also shown by the story of the apostle (Matthew 10:8; Acts 8:18-23) Peter when he refused to accept money from Simon the Sorcerer. The pope's practices brought the corruption of the Roman court to a climax. Doctor Martin Luther, an Augustinian monk, brought it all to light and made it obvious to everyone.

        In 1517, the thirty-second year of the rule of the emperor Maximilian I, Martin Luther began teaching and writing at Wittenberg in Saxony, warning people to be on their guard against such peddling and other Babylonian trickery. The pope summoned him to Rome, but instead he presented his views in writing to the legate of the pope at the Imperial Diet in Augsburg. When he did not receive an answer, he returned home on the advice of his well-wishers.

        Then Ulrich Zwingli in Switzerland set out to storm the papacy. About the time that the emperor Maximilian died, on January 12, 1519, and Charles V was elected emperor, Zwingli began to teach and write against the loathsome evil of Babylon, the shameless harlot.

        These two, Luther and Zwingli, exposed all the deception and villainy of the pope, bringing it to the light of day as if they would strike everything to the ground with thunderbolts. But they put nothing better in its place. They began to cling to worldly power and put their trust in human help, and were soon just as bad - like someone mending an old kettle and only making a bigger hole. They left behind a shameless people, whom they had taught to sin.

        To speak in a parable, they struck the jug from the pope's hand but kept the broken pieces in their own.

        And so it had to be as Jesus said, A man that is not faithful in small things will not be trusted with great, but what he thought he had will be taken from him. Now the two named above rapidly won a large following of people who accepted their teaching as the truth. (Luke 16:10) Some gave their lives for it, believing that they had found salvation in Christ. This can be seen in the two young monks, Johannes and Heinrich, who were burned at Brussels in the Netherlands in 1523.

        It was the same with Kaspar Tauber, a rich citizen of Vienna, Austria, who because of his faith was condemned and burned by his fellow citizens in 1524. There were others besides, of whom nothing further is known, and we count them blessed according to Christ's teaching in James 5:11, for they suffered and fought a good fight. But however wonderful the beginning, Luther and Zwingli and their followers were soon divided into two wicked camps because of the sacraments, and they showed all the signs of a new Babel. There was no change in their lives, only boasting and the kind of knowledge that made them despise others. Eating meat, taking wives, and reviling popes, monks, and priests (who of course richly deserved it) was the extent of their service to God.

        Martin Luther and his followers taught that the body of the Lord Christ is in the bread of the Lord's Supper and his blood in the wine, and that these bring forgiveness of sins.

        Zwingli and his followers taught that the Lord's Supper was a memorial of the salvation and grace of Christ. It was not a sacrifice for sin, because that had been offered by Christ on the cross. Both of them baptized infants and rejected the true baptism of Christ, which is sure to bring the cross with it. They followed the pope in the practice of infant baptism, taking over from him the leaven that gives rise to all kinds of evil, the very gateway to false Christianity. While reviling him over other points, they ignored the fact that he had just as little scriptural foundation for infant baptism as for purgatory, the mass, the worship of saints, letters of indulgence, and the like.

        Luther and Zwingli defended their teaching with the sword and wanted to force people to their beliefs, although faith is a gift of God and is not subject to human control. Originally Zwingli had written and taught that there is not one clear word in the Scriptures to justify infant baptism.

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1519 Beginning of the Church in Switzerland, Germany, and Moravia

         Because God wanted one united people, separated from all other peoples, he brought forth the Morning Star, the light of his truth, to shine with all its radiance in the present age of this world. He wanted in particular to visit the German lands with his Word and to reveal the foundation of divine truth, so that his holy work could be recognized by everyone. It began in Switzerland, where God brought about an awakening. First of all, a meeting took place among Ulrich Zwingli, Conrad Grebel (a member of the nobility), and Felix Mantz. All three were men of learning with knowledge of German, Latin, Greek, and Hebrew. They started to discuss matters of faith and realized that infant baptism is unnecessary and, moreover, is not baptism at all.

        Two of them, Conrad and Felix, recognized from the Lord and believed that people should be truly baptized in the Christian order appointed by God, because Christ himself says, Whoever believes and is baptized will be saved. (Mark 16:16)

        Ulrich Zwingli (who shrank from the cross, disgrace, and persecution that Christ suffered) refused to agree - he said it would cause an uproar. But Conrad and Felix said this was no reason to disobey the clear command of God.

        At this point a man came from Chur, a priest named Georg from the house of Jakob, later known as Georg Blaurock. During a discussion on questions of faith, Georg shared his own views. Someone in the meeting asked who had just spoken. It was the man in the blue coat (blauer Rock) So he was given this name because he had worn a blue coat.

        This same Georg had come because of his extraordinary zeal. Everyone thought of him as a plain, simple priest; but he was moved by God's grace to holy zeal in matters of faith and he worked courageously for the truth.

        He, too, had first approached Zwingli and discussed questions of faith with him, but he had gotten nowhere. Then he was told there were other men even more on fire than Zwingli. He inquired eagerly about them and met with them (that is, with Conrad Grebel and Felix Mantz) to talk over questions of faith. They came to unity on these questions. In the fear of God they agreed that from God's Word one must first learn true faith, expressed in deeds of love, and on confession of this faith, receive true Christian baptism as a covenant of a good conscience with God, serving him from then on with a holy Christian life and remaining steadfast to the end, even in times of tribulation.

        One day when they were meeting, fear came over them and struck their hearts. They fell on their knees before the almighty God in heaven and called upon him who knows all hearts. They prayed that God grant it to them to do his divine will and that he might have mercy on them. Neither flesh and blood nor human wisdom compelled them. They were well aware of what they would have to suffer for this.

        After the prayer, Georg Blaurock stood up and asked Conrad Grebel in the name of God to baptize him with true Christian baptism on his faith and recognition of the truth. With this request he knelt down, and Conrad baptized him, since at that time there was no appointed servant of the Word. Then the others in their turn asked Georg to baptize them, which he did. And so, in great fear of God, together they surrendered themselves to the Lord. They confirmed one another for the service of the Gospel and began to teach the faith and to keep it. This was the beginning of separation from the world and its evil ways.

        Soon after this, more people joined them, including Balthasar Hubmaier of Friedberg, Ludwig Haetzer, and other scholars of German, Latin, Greek, and Hebrew, well acquainted with the Scriptures, as well as priests, preachers and others. Soon they gave witness with their blood.

        Felix Mantz was drowned at Zurich for the sake of the true faith and baptism, thus giving his life in steadfast witness to the truth.

        Later, Wolfgang Uliman was condemned to death and burned at Waldsee in Switzerland. His ten companions, including his own brothers, were executed with him. Valiantly and resolutely they gave their lives as a witness that their faith and baptism were founded on divine truth.

        Melchior Veit, Georg Blaurock's traveling companion, was burned at Ettach for the sake of his faith.

        So the movement spread through persecution and great tribulation. The church increased daily, and the number of the Lord's people grew quickly. This the enemy of divine truth could not endure, so he used Zwingli as a tool. Zwingli began to write and preach with fanaticism that baptism of adult believers was false and should not be tolerated. This was contrary to his earlier confession, when he himself had taught that not one clear word from God justified infant baptism. But now, because he wanted to please men and the world rather than God, he opposed true Christian baptism. He persuaded the authorities to use the imperial law to behead as Anabaptists those who were truly dedicated to God, those who out of conviction had made the bond of a good conscience with him.

        Finally Zwingli succeeded in having twenty men, widows, pregnant women, and young girls thrown into misery in a dark tower. They were to be shut up with only bread and water and see neither sun nor moon for the rest of their lives, condemned to remain in the dark tower - the living and the dead together - to suffocate in the stench, to die and rot, until not one of them was left. There were some who did not take one bite of bread in three days so that the others would have something to eat.

        At the same time severe mandates were issued at Zwingli's instigation: from now on, any person in the district of Zurich who was baptized should be thrown into the water and drowned without any trial or judgment. This shows the spirit Zwingli belonged to, and his followers still belong to it.

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1526 God's Word Proclaimed

         However, God's cause cannot be changed, and God's decisions are not controlled by human power. Therefore he inspired the men named above to go out to proclaim the Gospel and foundation of truth.

        One of them, Balthasar Hubmaier, went to Nikolsburg in Moravia and began to preach. The people accepted his message, and in a short time many were baptized.

        Hans Hut also went to Nikolsburg, and several more ministers and teachers were appointed to preach the Word of God, namely Oswald Glait, Hans Spittelmaier, Christian Rotmantel, Klein Utz (Little Utz) and Gross Utz (Big Utz), Hans Werner, Andreas Mosel, and Strutzel, some of whom had been preachers before. These and others gathered at the castle in Nikolsburg to consider whether to wear and use the sword and whether to pay war taxes. They also discussed other problems. But they could not reach a common understanding and parted in disunity.

        Hans Hut was held prisoner in Nikolsburg Castle because he would not agree with its lord, Leonhard von Liechtenstein, on retaining the use of the sword. One of Hans Hut's well-wishers, concerned for his safety, took a net meant for snaring hares and lowered him through a window and over the wall by night.

        The next day the people in the town protested loudly against Lord Leonhard and his followers for keeping Hut in the castle by force. Balthasar Hubmaier was moved to speak publicly in the hospice with his friends because they had previously been unable to agree about the sword and paying taxes.

        During this time the movement grew rapidly, and people were gathering in such numbers that King Ferdinand was informed of it. He responded by summoning Lord Leonhard von Liechtenstein (who lived at Nikolsburg, had been baptized, and was called a brother) to appear before him in Vienna with his brother, Lord Hans, and all their preachers. And they complied. Straightaway, Balthasar Hubmaier and his wife were taken prisoner and sent from Vienna to Kreuzenstein Castle. In prison, Hubmaier remembered that he had unjustly opposed Hans Hut on several points. He realized he was guilty of giving far too much to worldly freedom in regard to retaining the sword. This moved him to write to Nikolsburg, particularly to his fellow worker Martin, provost at Kanitz, asking him and the others to change anything that was not right. He added, If Hans Hut were here now, we would soon be united.

        Brother Balthasar Hubmaier was taken from Kreuzenstein back to Vienna to be questioned on many articles of faith. Finally he was condemned to death and burned, and a short time afterward his wife was drowned. Two songs composed by Balthasar Hubmaier are still known in the church, besides writings that show how powerfully he defended true baptism and opposed infant baptism with proofs from Holy Scripture. (It is a great pity that we no longer have these writings, and that only one of the two songs is still preserved, a song beginning (Freut each, freut euch in dieser Zeit) (LdHBr 23-25)

        He threw light on the true meaning of the Lord's Supper in the same thorough way and refuted the idolatrous mass and its great error and deception.

        At this time Martin, provost at Kanitz, was summoned before King Ferdinand in Prague, Bohemia. When he appeared, he was taken prisoner and sent to the bishop at Kremsier, where the priests left him to starve and rot in the dungeon.

        At this time two brothers came to Nikolsburg from around the Enns River. Their names were Jakob Wiedemann and Philip Jäger. They heard Hans Spittelmaier's teaching and tested the life there for several weeks, but they realized that this group was seriously lacking in the true order of brotherly discipline according to the Lord's Word. They could not agree to wearing or using the sword, paying war taxes, and other matters that were against their own convictions. They therefore admonished the group at Nikolsburg about all these abuses, because they were not in keeping with the life and teaching of Christ.

        These concerns and the rumor that the Turks were marching on Vienna led the elders of the church to hold a meeting at Pergen, either in the minister's house or the inn, to discuss the points mentioned above. They were unable to reach unanimity and parted in disunity, divided in their views as in Balthasar Hubmaier's time.

        As a result, Jakob Wiedemann, Philip Jager, and others withdrew from the group at Nikolsburg. They met from time to time in different houses, received the pilgrims, guests, and strangers from other countries, and began living in community.

        When Hans Spittelmaier discovered this, he spoke in the hospice at Nikolsburg and taught publicly that the sword, war taxes, and similar things should be retained. Thereupon Lord Leonhard von Liechtenstein sought out those who called themselves a community and had them come to him with their servants of the Word, Jakob and Philip, in order to find out why they had cut themselves off.

        They answered Lord Leonhard that in many areas they had found serious disorders in the way he and his congregation lived: they did not give hospitality to guests and strangers, affirmed the sword and war taxes, and did not live according to the Word of truth - which we considered to be sufficient reason.

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1526 King Ferdinand kills many believers

         Then Lord Leonhard said, If you meet separately, and refuse to go to the worship services my preachers hold, I cannot tolerate you in my domain. The brothers replied, With God's help we will wait patiently for whatever the Lord permits to happen to us. At the same time they earnestly warned Lord Leonhard to consider what he was doing, because he himself claimed to be a brother. Lord Leonhard responded that he personally did not object to their devout way of life but that he could not tolerate them because their presence would cause division among his brothers. However, the situation remained unchanged throughout the winter until the following Lent.

        In the first week of Lent, King Ferdinand sent the provost all over Austria to stir up indignation and persecution against the believers in Christ. Some he put in prison, those he caught in the fields or streets he beheaded, and the villagers who refused to recant, he hanged on the gateposts. Therefore many people left Austria for Nikolsburg, and in the villages around Nikolsburg many left their houses and fled with wife and children up to the mountains.

        Then Lord Leonhard and Lord Hans von Liechtenstein warned the provost not to interfere within their boundaries or they would present him with a few cannon balls. At this the provost withdrew.

        At about the same time, King Ferdinand sent a savage provost named Aichelin into Swabia and the province of Wurttemberg. He shed much innocent blood and burned down the Mantelhof not far from the town of Aalen, killing about twenty people - men and youths, women and young girls, including their minister.

        The divine truth became known far and wide, and the words of Scripture were fulfilled throughout the Holy Roman Empire: God allowed his people, the sheep of his pasture, to be led to the slaughter. There was so much killing and bloodshed for the sake of divine truth that the whole of Germany was stained by it. An account of some who suffered is given here, but only of a few, as follows:

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1527-1531 List of those executed in Germany for the sake of their Faith

         In 1527 on May 21, several people were executed at Rottenburg on the Neckar, including brother Michael Sattler. He was cruelly tortured and finally burned to ashes. The other brothers were executed with the sword. The sisters were drowned.

        Georg Blaurock from the house of Jakob and one other were executed about this time at Gufidaun not far from Klausen in the province of Tirol. They were condemned to be burned alive at the stake.

        Thomas Herrmann was burned alive at Kitzbühel. Soon after him sixty-seven of his fellow believers were killed for the sake of their faith.

        In this year of 1527, Leonhard Kaiser, formerly a priest, was condemned to death and burned alive at Scharding in Bavaria.        

        In 1528, Leonhard Schiemer was beheaded at Rottenburg and burned to ashes. Soon after him as many as seventy people witnessed with their blood in this same place.

        Hans Schlaffer and Leonhard Frick were executed with the sword at Schwaz in the Inn valley. Nineteen people were then executed in the same place.

        Hans Feyerer with five others was sentenced to death and burned at Munich in Bavaria.

        Three of their wives were drowned. Two men of noble birth and a miller were beheaded.

        Thomas and Balthasar, and a companion named Dominicus were burned to death at Brunn in Moravia.

        In 1529, Virgil Plattner was executed with the sword at Scharding in Bavaria.

        Ludwig Haetzer was executed at Constance on the Lake Constance after a long, wearisome time of imprisonment. He was one of three who were executed with the sword.

        Hans Hut was condemned and burned to death at Augsburg in Swabia.

        Hans Langenmantel and one other were executed with the sword at Weissenhorn.

        Wolfgang Brandhuber and Hans Mittermaier with about seventy faithful believers were condemned to death by water, fire or the sword at Linz in Upper Austria.

        Eucharius Binder and several other believers were locked into a house in the Salzburg area and burned.

        Daniel Kropf and two others were executed with the sword at Graz in Styria. Four sisters were drowned.

        1530

        Georg Grunwald was condemned and burned to death at Kufstein on the Inn. A few days later, another brother was executed with the sword.

        1531

        Walser Mair and two others were executed with the sword at Wolfsberg in Carinthia.

        Martin Maler and six others were executed with the sword at Gmunden in Swabia.

        Within a very short time, in every corner of the German lands, a great number of ministers and teachers of the truth had to seal their teaching with their blood.

        Many other believers - who were not teachers - recognized the truth and were faithful to it, leaving the errors of false Christianity. They were also executed in those days, just like their teachers, and witnessed with their blood to what they confessed with their lips, as follows:

        In 1527, Georg Wagner of Emmering was burned alive at Munich in Bavaria because of four articles of faith. We still have a song that tells his story. (LdHBr, 10,12)

        In 1528, three brothers and two sisters were burned alive at Znaim in Moravia.

        In that same year, 1528, nine brothers were beheaded and three young girls were drowned at Bruck on the Mur in Styria.

        Johannes Bair of Lichtenfels was imprisoned in a dungeon at Bamberg in Franconia for twenty-three years. He died in prison.

        In 1529, four brothers and four sisters were captured in Vill, a village in the Adige Valley, and were taken to the castle. Their names were Wolfgang from Moos near Deutschnofen, Thomas Imwald from Aldein, Georg Frick from Wirtsburg, Mang Kager from Füssen, Christine Tollinger from Penon (a widow), Barbara from Tiers, Agatha Kampner from Breitenberg, and her sister Elizabeth. On November 16, the Tuesday after St. Martin's Day, they testified their faith in front of the judge and nine jurymen, and were then executed.

        In 1529, two sisters, Anna Maler and Ursula Ochsentreiber were sentenced to death for the sake of divine truth and drowned at Hall in the Inn Valley.

        In the same year, nine brothers were beheaded, several sisters were drowned, and one sister was burned at Alzey on the Rhine. The count palatine had 350 people executed within a short time, many at Alzey.

        Georg Baumann was captured and beheaded at Bauschlet in Wurttemberg for the sake of his faith.

        When God visited the German lands with his Word, many hundreds of people were executed for their faith, in many provinces, towns, and marketplaces.

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1529 Order for a Christian life drawn up at that time

         In 1529 The church community taught practiced and agreed to keep to the following ordinances showing how a Christian who holds the apostolic faith should live:

        FIRST, when the church assembles, we should ask God from our hearts for his grace to make his divine will known to us. When parting from one another, we should give thanks to God and intercede for all brothers and sisters of the whole Christian church.

        SECOND, as Christians we should encourage one another from our hearts to remain steadfast in the Lord. We should meet frequently, at least four or five times a week if possible.

        THIRD, when a brother or sister does wrong openly, it should be corrected before the church with loving admonition. If it was done in secret, it should be disciplined privately, but in accordance with God's command.

        FOURTH, every brother and sister should be fully surrendered to God and to the church, in body and soul. All gifts received from God should be held in common, according to the practice of the apostles and the first church or community of Christ, so that the needy in the church can be supported as at the apostles' time. (Acts 2:44-45; 4:32-37; 5:1-11)

        FIFTH, on behalf of the church, the ministers chosen by the church community should look after the needs of the poor with great care.

        SIXTH, brothers and sisters should lead honest and upright lives and not be superficial in their speech and behavior, either to one another or to anyone else, inside the community or outside. (1 Timothy 4:11-13)

        SEVENTH, in the meetings of the church community only one at a time should speak, and the others should listen and use good judgment about what is said; two or three should not stand up at once. No one should curse or swear; and idle talk should be avoided, to spare the weak.

        EIGHTH, when we meet we should not eat or drink to excess but give thanks and be moderate with what God created for our nourishment, serving one or two dishes. After the meal, the tables should be cleared.

        NINTH, matters that are dealt with and put right among brothers and sisters in church meetings are not to be made known outside the church. As for the open-hearted seeker, at the outset the Gospel should be proclaimed and explained to him. If that person accepts the Gospel with joy in his heart and is willing to live accordingly, he should be received by the church community as a member of Christ.

        TENTH, we should be prepared for God's working and for the cross every day, for we have surrendered ourselves to be disciplined by him. Everything he lays on us should be received with thanks and borne with patience; we should not be swayed by rumor or frightened by every wind that blows.

        ELEVENTH, all those who are of one body and one bread in the Lord and are of one mind should celebrate the Lord's Supper in memory of his death. At that occasion everyone should be challenged to be like the Lord in obedience to the Father.

        TWELFTH, as we have been taught and warned by the Lord, we should at all times be watchful and await his coming so that we may be worthy to go in with him and escape the evil that is to come upon the world.

        Let us now continue to tell how, from the beginning, the church was cleansed of those who were false and lukewarm. Especially in Moravia, a genuine gathering and a true ordering of life emerged under great hardship. The king's provost in Austria stopped his persecution and the lords of Nikolsburg sent messengers into the mountains and hiding places in the woods where people had fled, to tell them all to return home and no longer be afraid.

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1528 Jakob Wiedemann and followers separated from sword bearers

         At that time, several servants of the Word and their congregations settled in Moravia: in Znaim, Eibenschitz, Brünn, and elsewhere. A certain Gabriel Ascherham came to Rossitz. Born in Nuremberg, he had been a furrier in Scharding, Bavaria, then moved to Rossitz, where he gathered the people and taught them. Soon after this, Philip Blauarmel with several others came to him from Swabia. Gabriel took them into his household and laid down his ministry in order to give honor and precedence to Philip and his assistant. But soon Philip's actions no longer pleased Gabriel, so Gabriel assumed the leadership over his own people again and they continued living where they were in their own communal households. Philip moved away with his people and started another community. They still claimed to be brothers, but their hearts were disunited, and as a result two groups emerged, the Philippites and the Gabrielites; but more about this later. *

        As explained, the number of people in Nikolsburg kept growing, and the majority joined Jakob Wiedemann and Philip Jager. Supported by his assistants and relatives, Hans Spittelmaier in a public sermon at Nikolsburg forbade his people to have anything to do with Jakob Wiedemann's people: they should ignore them because they were forming a separate group. All those who followed Jakob Wiedemann were called the small group, or Stabler (staff-bearers). **

        But the others at Nikolsburg retained the sword and were therefore called Schwertler (sword-bearers). (They are now called Sabbatarians and they have the spirit of the Münsterites.)

        These events made Lord Leonhard von Liechtenstein summon Jakob Wiedemann, Philip Jäger, and other ministers and stewards as he had done before. He ordered them to pack up and vacate his land because they were setting up a separate church. So they offered their goods for sale - some they sold, others they left behind - and they all moved away. Afterward, however, Liechtenstein's people sent on all the goods that had been left behind.

        About two hundred people (not counting children) from Nikolsburg and Pergen and the surrounding area gathered outside the town of Nikolsburg. Out of sympathy a number of people came from the city to see them and wept with them, but others argued with them.

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1528 Community of Goods began

         The first purification

        They started on their way and encamped in a deserted village between Tannowitz and Muschau and stayed there for a day and a night. They took counsel together in the Lord because of their immediate need and distress and appointed servants for temporal affairs: Franz Intzinger from Leoben in Styria and Jakob Mändel, who had been treasurer to Lord von Liechtenstein in Nikolsburg, with Thoman Arbeiter and Urban Bader to help them. (Isaiah 23:18)

        TAKE NOTE: These men then spread out a cloak in front of the people, and each one laid his possessions on it with a willing heart - without being forced - so that the needy might be supported in accordance with the teaching of the prophets and apostles. (Acts 2:44-45; 4:34-35)

        Just as they were about to move on, Lord Leonhard von Liechtenstein came from Nikolsburg with several mounted retainers, asked them where they were going, and told them they could have stayed at Nikolsburg. By way of answer they reminded him why he had not allowed them to remain; they certainly had not acted lightly, but only in the fear of God and for their consciences' sake, which did not allow them to go along with his (Leonhard's) brothers and the teachings and way of life of his preachers. Furthermore, they said, they held it as unchristian that he and his brothers had threatened the provost with force, for although the provost had been sent by a higher authority, Leonhard, incited by his preachers, had resisted him.

        They then broke camp and went on. Lord Leonhard rode with them as far as Wisternitz, where he provided them with a drink and let them through toll-free. After crossing the bridge, they spent the night on the right bank by the old temple, the little hermitage, and stayed there for breakfast the next morning. They tried meanwhile to find wagons to move their sick people and children.

        They traveled that same day as far as Gross Niemtschitz near Nuslau. From there they sent four men to Austerlitz to request the lords to take them in and allow them freedom of conscience. They mentioned several points such as war taxes and other similar things that in the fear of God they were unable to comply with. These lords agreed and were willing to accept them, saying that even if there were a thousand of them, they would take them all in. The lords sent three wagons to meet them so that they could travel more conveniently.

        When they arrived near the town of Austerlitz, the lords gave them a burned-out, deserted farmstead to live on, where they stayed in the open for three weeks.

        During this time, the following lords visited them: Lord Jan, Lord Vaclav, Lord Oldrich, and Lord Petr, the lords of Kounice at Austerlitz, who showed them many kindnesses. The townspeople, too, were very helpful.

        They asked the brothers if they were willing to build their homes among the people there. The brothers then requested and were granted permission to build on the potters' market. The lords gave them the wood they needed and in addition freed them from rent, taxes, compulsory labor, and other obligations for six years. All this the brothers accepted thankfully as a blessing from God.

        The members of the church now began to increase in number. Zeal and divine grace moved them to send brothers out to other countries, especially to Tirol.

        As already mentioned, Georg Blaurock, one of the first three, had left Switzerland with Hans Langegger and was proclaiming the Gospel in Tirol. In order to bear fruit for the Lord through his gifts and bring salvation to many, the two brothers traveled in the Gufidaun area, where they were taken prisoner and killed.

        After this, as the love of truth was kindled among the nations, many were killed in Tirol for their witness, especially in the following places: in the district of Gufidaun and at Klausen, Brixen, Sterzing, Bozen, Neumarkt, Kaltern, Terlan, on the Kuntersweg; similarly in the Inn Valley, at Steinach, Imst, Petersberg, Stams, Innsbruck, Hall, Schwaz, Rattenberg, Kufstein, and Kitzbühel.

        In these places a great number of believers, witnessed steadfastly to the truth with their blood and were killed by fire, water, or the sword. In spite of all this suffering, the people of God increased from day to day.

        Around that time a man named Jakob appeared, a hatter by trade, born at Moos in the Puster Valley, half a mile from Bruneck. He accepted the covenant of grace, the covenant of a good conscience in Christian baptism, promising to live in true surrender and to go the way of Jesus.

        When after a time it was felt that he had abundant gifts from God, he was chosen for and confirmed in the service of the Gospel. Now the church in Tirol learned that at Austerlitz, in Moravia, God had gathered a people in his name to live as one in heart, mind, and soul, each caring faithfully for the other. So they were moved to send Jakob Hutter with Simon Schützinger and some companions to the church at Austerlitz to make inquiries about all that had taken place.

        After the church in Tirol had taken leave of them and commended them to the care of God, they went to Austerlitz. There they talked everything over thoroughly with the elders of the church, as the church in Tirol had said they should. They found that both groups were of one heart and soul in serving and fearing God. Thereupon Jakob and Simon and their companions, in the name of the whole church, united in peace with the church at Austerlitz.

        As they had now accomplished their mission and brought to a happy conclusion all that had been entrusted to them, they wished to report all this to their own people, so Jakob and Simon with their companions prepared for the road again. After a fitting leave-taking, the community at Austerlitz sent them on their way with peaceful hearts and in unity of spirit, commended to God and his grace for their return home.

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1529 Purification of the Church community

         In this year many brothers were arrested in Upper Austria, and some were executed. Among those arrested was Peter Ridemann, born at Hirschberg in Silesia, a cobbler by trade, who was taken prisoner at Gmunden on St. Andrew's Eve (Nov. 29) in 1529. Although he was tortured by many means, almost to the point of death, he remained faithful. Finally, after having lain in prison for over three years, he was freed by the providence of God.

        The most prominent teacher in the church at Austerlitz was Jakob Wiedemann, also known as one-eyed Jakob. His assistants were Franz Intzinger, Jakob Mändel, Kilian [Volckamer], and others, all appointed to the service of the Word at Austerlitz.

        When Jakob Hutter was sent back to the believers in the mountains of Tirol, as just described, he joyfully told them about the community of saints he had seen and learned to know at Austerlitz. He told how, in the name of them all, he had united with those at Austerlitz in peace and unity of soul and spirit and how they had sent him on his way home to Tirol in peace. God had opened the way for them with his blessing and care. The whole community was full of joy, giving praise and thanks to God with all their hearts.

        At this time, in autumn 1529, quite a few brothers, with Hans Fasser as their minister or elder, were living at Böhmisch Krumau, and formed a group to express their unity in the Spirit. Their hearts were moved when they heard of the uniting between Jakob Hutter and the church at Austerlitz. All created things show that like cleaves to like, so they, too, enthusiastically sought out those who shared their beliefs and wanted to become one with them in Christ. They united with them in seeking a more perfect life - a group of about eighty or ninety persons, among them Hans Amon or Tuchmacher, Leonhard Seiler or Lanzenstiel, and Christoph Gschal. All of them remained in the church at Austerlitz except their minister, Hans Fasser, who returned to Bohemia, making it appear that he had reason to do so. But he was caught in shameful fornication and was later severely disciplined by the church, excluded, and delivered up to Satan.

        From this time on, since there was no place available in Tirol because of the excessive oppression, Jakob Hutter, with Simon Schützinger, sent people to the church at Austerlitz. He sent a servant of the Word, Georg Zaunring by name, along with them, and afterward he sent one small group after another, with all their belongings, to live in community with the believers.

        At this time, the end of 1529, a man named Wilhelm Reublin came to Austerlitz, claiming to be a teacher or servant of the Word, but as nothing was known about him, he was not permitted to teach. Meanwhile the devil - who does not rest but prowls around the house of God like a roaring lion, seeking every opportunity to cause division, destroy the unity of spirit, (1 Peter 5:8) and stamp out what God gives - made an attack at the critical place, namely, at the elders of the church, who were responsible for the whole life of the people, as the devout Judith testifies in her book. (Judith 8:24)

        They had no place where everyone could meet to hear the teachings, because it was winter and extremely cold. Therefore, they decided to hold their meetings in three places, and for each place a particular minister was appointed to teach, exhort, and comfort his little flock.

        Their teachings differed, however. One taught this and another taught something different. One of them declared, among other things, that Christ had been a citizen of Capernaum and that therefore as citizens it was permissible to do civilian duties and swear oaths.

        Besides this, Jakob Wiedemann told several young sisters that if they would not follow his suggestions about Marriage, he would have to give heathen wives to the brothers. He and some of his assistants alarmed the sisters with strange questions and gave them texts to learn. Those who could remember the texts and answer the questions clearly were highly praised, but the simple, unassuming sisters, although faithful and devout, were ridiculed and put to shame.

        There were so many people, with their numbers increasing daily, that they were not all able to live in one house. Some of the ministers who had learned more than one language - Franz Intzinger, Jakob Mändel, among others - came to think highly of themselves and supplied food and drink to one another, which was not in order. As is generally known, arrogance goes before destruction and pride goes before a fall. In the same self-seeking spirit some members who had kept money in their pockets went to market to buy what they liked for themselves. (Proverbs 16:18)

        All these disorders and more were noticed by those who fought against avarice, and this caused a great deal of complaint among the people. Especially those from Tirol complained about the teaching given in meetings and said it was not as assuring and constructive as it had been at home. Similarly, many were troubled and complained about church discipline and the children's education, saying that in these and related matters not nearly enough was done. They reported these things to their particular minister, Georg Zaunring, who also became very disturbed about it and began discussing it with some of his assistants and servants of the Word, who all agreed with him, especially Burkhard [Braun] of Ofen, Bohemian David of Schweidnitz, and Adam Schlegel. *

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1530 Reublin preaches without authority

         Early in 1530, Wilhelm Reublin began reading rather loudly one evening in one of the rooms. When people gathered around him to listen, he also expounded the Scriptures to them, although he had not been given the authority to teach. God cannot bear disorder in his church, so he seeks ways to change it even through ill-suited people, as is seen here and in what follows.

        Wilhelm Reublin began to speak openly in the church against all the offenses committed by the ministers. As Jakob Wiedemann, who was entrusted with the care of the whole church, was not at home, his assistants sent messengers to him without delay. As soon as he came, he summoned all the elders, from wherever they lived, and placed the whole matter before them in the presence of Georg Zaunring and the other ministers who supported him. This took place in private at first. Reublin, however, persisted in what he had said and by scriptural proof tried to convince Jakob Wiedemann and all his followers that they were neither teaching nor standing rightly. Jakob Wiedemann and his supporters did not accept this but called the church together. He told the people how, in his absence, Reublin had pushed himself forward, teaching things that were opposed to what Jakob and his assistants taught, which could not be tolerated. At the end of a long speech that Jakob made before the church, he said that whoever acknowledged his teaching to be right and had changed his life through it should come and stand next to him.

        Wilhelm Reublin then asked them, for the sake of God, to give him a chance to answer. Likewise, Georg Zaunring, Bohemian David, Burkhard of Ofen, and Adam Schlegel unanimously requested the people to hear Reublin's reply, since they had heard Jakob Wiedemann's charges. The church could then decide which side was right and which was wrong, as would only be fair before God and man. But their request was rejected outright.

        Now most of the people went over to Jakob Wiedemann's side, many of them without knowing why, since not all of them had heard Jakob's accusations. About forty or fifty persons remained standing with Zaunring and Reublin, eager to hear Reublin's reply in order to be fair. But the others would not give in.

        Jakob Wiedemann then called several of his followers and sent them to Georg Zaunring and his group to inquire why they were not standing with him. They replied that, having heard Jakob Wiedemann's accusation against Reublin, their request now as before was, for God's sake, to let Reublin's answer be heard as well. This would enable the church to decide what was right before God, for no one should judge a matter that had not been given a hearing. But, as before, this was unjustly refused them. In other words, they were resisted tooth and nail.

        Jakob Wiedemann warned his people to have nothing to do with the others. Such conduct drove many of his earlier followers to go over to Zaunring and Reublin.

        When Jakob Wiedemann's people were called to a meal, the others were treated as though they were excluded. They had handed in what little they had, and if there had been fairness, they would have been glad to remain. But they had to leave empty-handed.

        Zaunring and Reublin and their people gathered outside the house, sick at heart. Reublin shook the dust from his shoes as a testimony against the high-handed action of Jakob Wiedemann and all who stayed with him. Then they set out, first finding lodging for their children and sick people in the town and leaving a minister, Burkhard of Ofen, to care for them and comfort them.

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1530 The Second Purification

         Zaunring and his assistants, with about 150 other people, made ready to move to Auspitz. Once outside the city of Austerlitz the ministers named above spoke very earnestly to the people, saying that whoever wanted to go with them should be ready, with them, to face the poverty of Christ and possibly even death. All the money they had between them amounted to only a farthing per person. Therefore, anyone who did not feel the courage to suffer hunger, great need, misery, and poverty for the sake of truth should rather return to the city or to his home. But all of them wanted to carry on, trusting in God. Not one turned back.

        It was in this way that God again brought about a purification, separating the true believers from the unbelievers. Those who remained with Jakob Wiedemann are therefore still known today as the Austerlitz Brethren. All those who set out with Zaunring succeeded in reaching Auspitz as planned, although they traveled in terror of highwaymen. They were housed and given refuge by the people there, but had to suffer great need and hunger, for they were quite ignorant of the country and the work in the vineyards. Besides this, they had no provisions and often had to be content with water and a small piece of bread for a whole day, doing hard work. Yet they still cared for the sick and the children so far as they were able with their humble means. They brought their people from Austerlitz and lodged them at Steurowitz, half a mile away from Auspitz, hoping they would be safe there. But soon, robbers came by night, took all they had, and beat some brothers so severely that one of them died. Deep called to deep, (Ps.42:6-7). and great endurance was demanded of the saints. There was a man named Kaspar who had a house at Auspitz. Some time previously he had come from the community at Austerlitz. He pretended to have a repentant heart and a wish to reunite with Zaunring and his people; but he was putting on a false front. He took the brothers into his home, pretending to be happy to give them lodging. He let them work in his vineyard with scarcely any food, until the time the grapes were gathered in. Then he revealed his treachery, gave up all pretense of brotherhood, and ordered them out of his house empty-handed.

        Throughout these hardships the believers cared faithfully for the weak and distressed, supplying their needs. They brought them to Auspitz, where they had purchased a house near the horse market by agreement with the nuns at Brünn, who owned the land and lent them money. They began to gather in this house and to care for their children, with a God-fearing brother and several sisters to educate them in the discipline and ways of the Lord; but at night the children slept with their parents.

        At this time two brothers from Auspitz, Hans Amon and a companion, and two from Austerlitz were sent to Tirol to report to the church about the division that had taken place. These four asked the church in Tirol to send brothers to look into the matter.

        At the same time, because God wished to purify his people and because sinners cannot remain in the church of the righteous, it happened that a minister of a little group in Swabia arrived in Auspitz to inquire about the faith, daily order, and teaching of the church of God. He spoke with Wilhelm Reublin about various articles of faith. As they could not agree on one point, this minister from Swabia did not want to stay. The other brothers and elders asked him why he was leaving, and he told them how Reublin had explained one of the articles. The elders said, But this is not the position of the church. They suggested that perhaps he had misunderstood. The man insisted that this was what he had heard from their teacher, Reublin.

        Then the elders questioned Reublin. He denied it, but the man from Swabia still insisted on what he had said before and called upon God as witness. When Reublin was severely admonished, he, too, called on God as his witness. Finally he was proved wrong by others who had also heard him, and he had to admit his guilt and confess that he had spoken as the man had testified. The elders told Reublin that the matter was too serious for them to close.

        Soon after, Reublin became extremely ill. Without the knowledge of the elders and the church and regardless of the great hunger among the people, he had hidden twenty-four gulden that he had brought with him from his home. In his illness he entrusted this money to a married sister named Katharina Loy, who immediately reported it. This made it even harder for the elders to close the matter.

        Around this time, Jakob Hutter and Simon Schützinger arrived from Tirol. They examined Reublin's situation carefully summoned him before the church. He was excluded as an unfaithful, malicious Ananias. He himself admitted that such a go into the matter judgment was right.

        Jakob Hutter and Simon Schützinger had been asked by the communities at Austerlitz and Auspitz to go into the matter of the division and to administer discipline. After they had examined the matter thoroughly and considered it in the fear of God, they found those at Austerlitz most guilty; when Jakob admonished them, however, they would not listen to him. Undeterred, he showed them their error and rebuked them for their lack of discernment: In the first place they had acted unjustly in expelling the innocent.

        Second, they had allowed freedom of the flesh, resulting in a return to private property. Third, there had been Marriages with unbelievers, and there were many similar points. But no warning or punishment helped. One freedom of the flesh led to another, as the false teaching in their printed statement of faith still proves. It was impossible to distinguish them from worldly people. Although they still claimed to hold to their first calling, their lives showed next to nothing of it. Only the name was left. Yet in a wonderful way the Lord gradually brought back to the church those at Austerlitz who were still devout.

        When Jakob Hutter and Simon Schützinger had brought this matter to a satisfactory conclusion, as they had been asked to do, they entrusted the church to Georg Zaunring. Both of them were commended to the grace of God, and they set out for the church in Tirol, where God had been powerfully at work.

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1531 Bohemian David and Georg Zaunring excluded

         The middle of 1531 brought further testing. Since God always seeks to advance the work he has begun, he was resolved to build up and purify his church. It will be told below how he gave his people, whom he called the salt of the earth, such zeal that they would not spare the eye, hand, or foot that was hurting the body of Christ.

        Their minister Adam Schlegel misled some members into licentiousness and behaved in a scandalous manner. As soon as this was revealed, he was disciplined, his ministry was taken from him, and he was forbidden to teach. But some of his own kind sided with him, including another minister, Burkhard of Ofen. These two looked for every excuse to find fault with the church (as people do who want to abandon their friends), but there was nothing they could truthfully bring forward. So both of them were excluded from the church as opponents of the truth.

        It also became clear that Bohemian David was not honest. Without the knowledge of the brothers, he had paid the judge at Nikoltschitz for an escort to protect them from robbers on the way from Austerlitz to Auspitz. He was admonished in a brotherly way for his faults but was unable to honor God humbly, persisting in his own opinion. So he was disciplined before the whole church.

        God, wanting to put his people to a severe test to find out whether they relied on him or on men, now caused a great deal of talk and complaining to break out in the church. It came to light that Bohemian David and Georg Zaunring had agreed incident. To settle in secret an offense deserving the ban, which should have come before the whole church: Thomas Lindl had committed adultery with Georg Zaunring's wife, so David and Georg excluded them. Georg had separated himself from his wife during her exclusion, but as soon as David and Georg proclaimed the forgiveness of sin, Georg took back his wife.

        When it became known, the brotherhood could not accept such light punishment of adultery, for according to the Word of the Lord it is better to enter the kingdom of God with one eye or as a cripple than to go to hell with corrupt members.

        Later Leonhard Schmerbacher, a servant for temporal affairs, brought the matter before the church and told what Georg Zaunring had done. The whole church agreed unanimously that members of Christ should have no part in adultery, and therefore those involved should be excluded and separated from the church.

        Now the church was without a shepherd, teacher, or servant of the Word, but there was great zeal for the truth, and wrong was punished without regard of persons.

        Those in the steward's service, along with the whole church, immediately let those in Tirol know of their need by letter and word of mouth. They made a heartfelt plea for a minister to be sent to care for them with the Word of the Lord.

        Jakob Hutter and Simon Schützinger were sent off immediately, arriving at Auspitz around Easter. They consoled the church and praised them for acting so zealously against wrong.

        Jakob approved what they had done. He said it could have been done differently but he would accept that it had been handled in the right way. Simon Schützinger was appointed shepherd of the church in place of Georg Zaunring.

        Jakob and Simon soon united with Gabriel Ascherham and Philip Blauarmel and their people at Rossitz and Auspitz. From now on the three groups were no longer to act separately in difficult matters but to seek each other's counsel as befits a united people. Since all the needs of the church had been seen to and all disorder put right, Jakob Hutter returned once more to the church in Tirol. Simon, Gabriel, and Philip looked after the three communities together, yet each remained at his own place with his community.

        Zaunring admitted his sin and said many times that his heartfelt wish was to change. He was taken back into the church with intercession to the Lord on his behalf. As his whole life continued upright, he was again entrusted with the service of the Gospel and later sent to Franconia. Not far from Bamberg, he was executed with the sword for the sake of divine truth.

        During this time the number of people in the church increased daily at all three places. From Silesia they came to Rossitz, from Swabia and the Palatinate they joined Philip's group, and Jakob Hutter sent many from Tirol to Schützinger. So the work of the Lord spread more and more. *

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1532 Profane soldiers mistreat the faithful

         In 1532, a profane mob of soldiers on their way from Prague in Bohemia to Hungary attacked the faithful. At Rossitz they plundered Gabriel's people with tremendous uproar and violence. Then they came to Auspitz, where they attacked Schützinger's people and carried off everything they could. The brothers and sisters had to stand by and watch helplessly. The wanton rabble treated the elders of the church outrageously. They wanted money, but as there was very little, they beat the brothers and tore off their clothes.

        Then they turned on the sisters and neither respected nor spared their womanhood. In the middle of their attack, they found a little money in a small earthenware pot. God, who hates robbery, caused them to fight over this small sum, each one hoping to get a large amount. During the struggle one of them shot and killed a fellow soldier. As Job says, robbery was turned into the gall of asps within him. In their shock, the soldiers ran away. Although they attacked Philip's people, too, they did not do as much harm.

        The faithful left all vengeance to God, the righteous Judge, who rewards each one according to his deeds.

        Toward the end of 1532, a servant of the Word, Peter Ridemann, a native of Hirschberg in Silesia, came from Upper Austria. For more than three years he had been in prison there at Gmünden, subjected to great pain, hunger, and mistreatment. But he persevered in his faith and was released.

        In 1532, seven brothers and other believers in Christ were taken prisoner for the sake of divine truth at Sterzing in the Adige region.

        The brothers were Lamprecht Gruber, Hans Beck, Lorenz Schuster, Peter Planer, Peter his manservant, Hans Taler, and Kuntz Fichter. They were cruelly tortured and stretched on the rack to make them recant, but they remained steadfast and were condemned to death and executed. All witnessed valiantly to the truth of God with their blood. We still have letters they wrote to the church from prison.

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1533 Jacob Hutter returns from Tirol

         After Georg Zaunring was martyred in 1533, the church sent Peter Ridemann into Franconia. He and his companion, Six Braitfus, were soon captured and taken to Nuremberg. Braitfus was whipped, but Peter was detained for four years and some weeks. The Nuremberg people and their priests tormented him and tried many ways to make him fall, but the Lord stood by him and on July 14, 1537, delivered him from their hands, as will be recorded later.

        Brother Ludwig Fest, a steadfast witness, was taken prisoner at Schwaz in the Inn Valley in 1533 and was executed because of his valiant testimony to Jesus Christ.

        Also in this year, seven brothers were arrested at Gufidaun in the Adige Valley. These were: Hans Beck, Walser Schneider, Christian Alseider, Waltan Gsäl, Wolf of Götzenberg, Hans Maurer of Flaas, and Peter Kranewetter. All were condemned to death and executed. While in prison they had written several letters showing that they were determined to remain faithful unto death. They invited Jakob Hutter and Hans Amon to their wedding, meaning their execution.

        Jakob Hutter was in the mountains of Tirol, proclaiming the Lord's Word and doing the Lord's work. He traveled around, visiting those who were eager to hear the truth, helping them, and setting them on the right path. He sent one group after another down to Schützinger in Auspitz since the intense persecution made it impossible for them to remain in Tirol. Everywhere they were spied on and betrayed, hunted down, and seized by the constables.

        Not long afterward, Jakob Hutter, too, came to Auspitz with several others, arriving on August 11, 1533. The elders and the whole church welcomed him with great joy, and he himself rejoiced from his heart that God had led him safely to them. He told Simon Schützinger and the other elders and brothers and sisters that he had not come to strangers but to his dear brothers, his little children. Schützinger and all the others echoed his words, asking Jakob to help them care for the people, and he promised to do so. Jakob had also brought them a temporal gift, a sweet offering, a small sum of money to repay the nuns of Brünn (who owned the land at Auspitz) for the loan they had made in a time of need.

        On the following Sunday, Jakob Hutter shared news of the church in distant lands, telling of the believers he had left behind in Tirol, who were suffering harsh persecution. He delivered their greetings and told about the wonderful deeds God had worked in spite of many tribulations. Then he announced publicly that he had heard there were some in Auspitz who hoped that when he came he would move with them to a different place. As far as he knew he had challenged and admonished all of them, making it clear that he had no such intentions. He would help punish according to God's Word any fickle, selfish people who still wanted to go somewhere else. And since God had sent him to the church, he would put all his efforts into overcoming any faults he found in the house of God.

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1533 Account of the split between the three communities

         Just in these days Georg Fasser of Rattenberg in the Inn Valley wanted to put all his possessions at the disposal of the church. As head of the family, he told his wife and children they should willingly join him in doing this for the Lord and his people, and he lost no time in bringing his bed and chests into the communal storeroom. When the servants of the Word examined all his things and made careful inquiries, it was found that without her husband and children's knowledge, his wife had kept some of his money and had hidden it. She was admonished and disciplined by the ministers, her husband, and Schützinger.

        After this woman had deceived her husband and hidden money from him, Jakob was concerned that Simon's wife, too, might turn out to be a Sapphira, for God had given Jakob the gift of discernment. He brought his concern to the elders and said, If you will support me in the strength of God, we will take the matter up and look into it thoroughly. The elders readily agreed and told him he should begin at once - start with his own room and continue with the rooms of the elders, including Simon's.

        When they came to Simon and asked him to let them take a look in order to set their hearts at rest, he was perfectly willing. As they were looking through a chest, they found a too plentiful supply of bed linen and shirts and four pounds in Bernese money, all in small coins. Jakob pleaded with him in the name and power of the Lord, asking him to unburden his heart, to tell whether he knew anything about the money, and not to conceal anything else that was there. Simon then confessed that he had known about it. He reached under the roof and brought out forty gulden. Jakob and the other ministers were appalled. They could hardly believe that he knowingly would have done such a thing: he taught full surrender and community to others and yet did not hold to it himself. Jakob pointed out his dishonesty and sent immediately for Philip [Blauarmel], but he was not at home.

        Since Simon had been found guilty of such great deception, they could not postpone dealing with his sin. Early the next morning, on October 5, they called him before the brotherhood, and Jakob informed them of his faithlessness, greed, and treachery of heart. The whole brotherhood was horrified. The brothers and sisters began to lament and weep loudly in pain and heaviness of heart. As was only right and just, he was excluded in the power of Christ, according to the Word of the Lord, and given over to Satan. He confessed before the whole brotherhood that he deserved this discipline, but longed for grace and mercy. Jakob urged him to repent, and Simon promised to do so with all his might. Fasser's wife and other unfaithful members were also separated from the church.

        The whole brotherhood had previously chosen Schützinger as Elder in preference to Jakob. Now that Schützinger was found to be a deceiver, Jakob exhorted all the brothers and sisters to consider how they had talked and acted and what sort of decision they had made. It had been said that he, Jakob, did not have the gifts to be a shepherd to such a people; instead they had chosen Schützinger. And so they were once more completely without a shepherd, for as they had had so little respect for the Lord's Word, he, Jakob, was no longer certain about serving them. He challenged them, however, to pray earnestly, calling on God to raise up a faithful shepherd and minister for them.

        For eight days and nights they prayed earnestly to God. They sent two brothers to Gabriel at Rossitz to tell him of their need and to ask his advice about what they should do. He, too, suggested Jakob Hutter.

        As they persevered in prayer, God granted them oneness of heart and mind. They accepted Jakob as a gift from God to be their shepherd, and were all united in great love.

        On October 12, the whole church rejoiced in spite of all their troubles. They confessed before God and to Jakob that they had done wrong in giving precedence and honor to a deceiver. They admitted that Simon had not been the servant of God they had believed him to be. But because he was known to God, who knows all hearts, he had been revealed to God's own people. They prayed earnestly and unanimously for forgiveness for their sin and lack of discernment. God forgave them because they had acted in blindness, and he blessed them. The Word of God grew in power among them; peace, love, and the fear of God increased daily; wrongdoers were separated from the church and the devout were taken in.

        But when love, justice, and true judgment according to God's commandment increased - when the entire church lived in true peace - the devil, that ancient serpent, could not rest. He strove day and night to destroy this work by his cunning and to tear apart the bond of love.

        It did not take long before the Gabrielite community at Rossitz and the Philippite community at Auspitz split away from the Hutterian church. The reasons were as follows: The God-fearing reader will have seen from events already described that Gabriel and Philip had favored and strongly supported Simon's unfitting, unjust attack on Jakob.

        They had forced Jakob to give precedence to Simon, whom God later exposed as a deceiver and who was excluded from the church.

        Then Jakob Hutter was reinstated as Elder and shepherd by unanimous decision of the brotherhood: the brothers and sisters confessed they had been wrong to put him in second place, and asked his forgiveness. In all this, Gabriel and Philip and their followers still looked for reasons to mock and slander Jakob and the church.

        They said that Jakob had bought over the people with the gift of money he brought to the church, that the people idolized him and had excluded Simon out of spite.

        This caused a further crisis. Gabriel, Philip, and their followers broke out in lies and abuse against Jakob and his brotherhood, who consequently excluded them as liars and enemies of the truth. But Gabriel's and Philip's people supported their leaders.

        They would not listen to Jakob Hutter's brotherhood or accept the exclusion. The Philippites and Gabrielites were then shunned as well as their teachers.

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1533 Simon Schützinger's deception

         God has since led out and brought to the church any faithful hearted, God-fearing members left among them.

        The above is a short but accurate report of how division occurred among the three communities at Auspitz in Moravia, and how the church of God named after Jakob Hutter, their shepherd, had to suffer the sorrow and opposition stirred up in every possible way by the devil.

        Anyone who reads this report should take care lest reading of rebellion and false spirits becomes a stumbling block for him. There must be stumbling blocks to reveal the chosen people, but woe to those who make stumbling blocks. And you, innocent and honest reader, rejoice in the Lord your God.

        The matter ended on November 22, 1533.

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1533 The Third Purification

         In Tirol, persecution increased day by day, and there was almost nowhere for the believers to go. Many were captured and killed for the sake of truth. The priests, too, thundered from their pulpits that people should watch for them, seize them, and destroy the believers by fire and the sword. Again and again, large sums of money were promised to anyone who would inform on them, and this led to frequent spying against them.

        Because the brothers were so hard pressed that they were unable to stay in Tirol, Jakob Hutter and the church with him were moved to send messages by letter and word of mouth, telling them to leave Tirol as soon as possible and to come to the church community in Moravia. In response, Hans Amon and several brothers and sisters set out and with God's help reached the church at Auspitz.

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1533 Severe persecution in Tirol

         Meanwhile a brother called Bastel Glaser and his people in Tirol started on their way to the church, but on arriving at Hohenwart, a village in Austria, they were arrested. Jakob Hutter wrote them a letter of comfort, which is still in existence. They were taken to Eggenburg, where their cheeks were burned through, and they were released.

        Around that time Onophrius Griesinger, a servant of the church, traveled from Tirol with other devout brothers and sisters and under God's protection reached the church of God at Auspitz.

        God wanted to make manifest his elect, who are revealed by great afflictions, as gold is proved in the fire. So he tested the faithful but hardened the hearts of sinners and hypocrites. In any case, the devil begins all his work in the name of God and under the appearance of truth. Wherever God builds his church, the devil builds a new chapel alongside to confuse and blind people. So now the devil played his hand through the Münsterites. He started the trouble in the Westphalian city of Munster, where several Lutheran preachers met in 1532. In 1533 they were joined by Jan van Leyden, a tailor from Holland, who used Scripture to testify that infant baptism was not commanded by God but that adults and believers should be baptized. A number of people joined him and raised a great outcry against those who held infant baptism to be right. They robbed such citizens of their goods and forced them to flee from the city. In 1534 when the bishop of the diocese laid siege to the city, they resisted him. Jan van Leyden appointed the mayor as executioner, claiming that God had directed him to set the highest in the lowest positions.

        This Jan set up a government according to Jewish custom and instituted a new religion, saying, for instance, that a man could take as many wives as he wished. Then he made himself king in royal splendor and in his foolishness believed that he would rule the whole world and possess the throne of his father David until the heavenly Father would claim the kingdom from him. He thought that when the ungodly were destroyed, the faithful alone would rule on earth.

        But after the siege had gone on for a long time, the city fell at last. The evil king and two of his companions were captured and taken around the country as a spectacle for the princes. Then they were tortured horribly with red-hot tongs and killed. They were finally placed in iron cages and hung from the highest tower of the city, the king in the middle, a man's height above the others. This took place on January 24, 1536.

        The actions of these infamous people brought intense suffering to the church of God in many places. A great number of the faithful were imprisoned and tortured because of this sect. But the whole church and all devout hearts testified steadfastly, some even with their death, against all this cruel abomination, this invention of the devil. The church of true believers will never have outward weapons, whether few or many, with which to fight their enemies.

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1534 Jan van Leyden's kingdom of Münsterites

         In 1535 the whole church, wanting from the beginning to follow the best and most perfect way and to abstain from the world and all ungodliness, unanimously decided in the fear of God to be on their guard against the leaven of the scribes and Pharisees, in accordance with Christ's teaching. This was because the pope, priests, monks, nuns, and all who preach for their belly's sake are the greatest cause of idolatry and of hypocritical, sinful living.

        The brotherhood decided that from then on, no member would work for them, trade with them, eat or drink or have anything at all to do with them without a very specific and godly reason, because all their profits come from and are used in the service of idolatry. Though they call themselves preachers of the Gospel, they neither practice Christ's teaching nor bring it to others.

        After this decision the brotherhood gave notice to the abbess of the Queen's Cloister at Brünn, the landowner of Auspitz, that they could no longer work in the vineyards or other places for her or for other people in the same position. This was not because of pride but because, in the fear of God, they were troubled that they might take part in serving idolatry, which would surely be against God in heaven.

        The explanation infuriated the abbess and she ordered the community off her lands. Since no other way was found, the community moved out of Auspitz on Ascension Day 1535, leaving their houses and going to Schakwitz on the lands of the lord marshal. There they made every effort to start building for themselves and their children, but their stay did not last long.

        The events at Münster, already reported, were now running their course and furthering the God-ordained work of testing the faithful. As a result, the emperor, king, princes, and all the worldly leaders opposed the gathering of believers. The king soon issued a stern command that no one belonging to the communities of true believers should be tolerated in the land.

        In particular, a strict order was sent to the lord marshal at Mährisch Kromau to expel the brothers without delay on pain of great disfavor and punishment. So it had to happen, however reluctant he might have been (for he had a great love for the Lord's people and he instructed Jakob Hutter, that heroic Christian, to gather his people together again when these troubles were over). He sent his officers to summon all the neighbors from the villages nearby. They soon came with drums beating, flags flying, and weapons in hand to the community at Schakwitz. Then the officers began by expressing the earnest request of their master that the brethren should spare him and not bring disgrace on him, for he, too, could not oppose the higher authorities but had to be obedient to them.

        For a long time they discussed the matter back and forth, each side taking counsel among themselves, but there was no other way. The faithful had to leave their home, as it is written: They had to leave city or village and camp out in the fields.

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1535 Decision to cease working for priests

         So Jakob Hutter took his bundle on his back. His assistants did the same, and the brothers and sisters and all their children went in pairs, following their shepherd Jakob through the crowd of ungodly, villainous robbers, who ground their teeth in rage, full of lust to rob and attack. They were unable to do so, however, because of the presence of the officers, which was in accordance with God's will.

        The little band of the righteous were driven into the open like a herd of sheep. They were not permitted to camp anywhere until they had left their lord's lands. Although they had only just moved to Schakwitz a few days earlier, they were driven out again. A very few of the sick people remained in the house, but not for long. This persecution took place in 1535. *

        While the lord's people camped on Liechtenstein land near Tracht in Starnitz under Lassling, they were denounced to the authorities and falsely accused of carrying guns. The governor sent his couriers to the camp to find out if it was true, but instead of muskets and spears they found many children and sick people. When Jakob Hutter pleaded with the governor's servants and told them the whole story, they requested that the community's ideas and intentions be conveyed to their lord in writing. So Jakob Hutter, who at that time was the leading minister and shepherd of the believers, wrote a letter to the governor and sent it by his messengers. In this letter he explained something of the church's attitude to government authority. Vengeance was completely foreign to them; they were free from all desire for it. At the same time he proclaimed God's judgment and punishment on all tyrants and persecutors of the divine truth. We still have this letter, but it is too long to include here.

        The governor read this letter from the church, brought to him by his couriers, and immediately sent his servants back with strict orders to arrest Jakob Hutter. God gave foresight and presence of mind to the faithful, however, so that Jakob was not found in the house at Schakwitz or among the people in the camp. Instead they arrested Wilhelm Griesbacher of Kitzbtihel, in the steward's service, and Loy Salztrager of Hall in the Inn Valley, and took these two to Brünn, where they racked and burned them, questioning them under torture about money or goods supposed to be in the possession of the poor fugitives. The brothers told them plainly that they and their fellow believers had not been driven out of their fatherland and inheritance for the sake of money or earthly treasure but had come to this country for the sake of God's truth. On the basis of this confession, Wilhelm was sent, guiltless, to be burned alive.

        Since Jakob Hutter was in such great danger that he could no longer serve the church by teaching in public and could never let himself be seen, it was unanimously decided by the church of God that he should move for a time to Tirol, there to gather the saints of the Lord.

        Jakob Hutter entrusted the church to Hans Amon and advised them how to proceed in case they should need another minister. The church accepted this from God in great thankfulness. They commended Jakob to the grace of God with sorrowful hearts and many tears, and after a solemn leave-taking, they sent him on his way with the prayers of the church.

        The people out on the open heath moved from place to place, unwilling to part from one another. But when they were refused all provisions and even water, they at last had to separate into groups of eight or ten. Each brother with the little group entrusted to him had it laid on his heart very earnestly that they should care for one another as God gave them grace and that no one should hold back from helping another. It was said in particular that nobody should leave Moravia without asking advice. This separation was quite pitiful; with many tears they set off like Abraham, not knowing where God would grant them a place to live. In the time following, Hans Amon and his assistants carried out their ministry as well as they could, making every effort to visit the people wherever they were, up and down the country, and faithfully providing for all their needs as far as possible. The people wandered about the land in misery and suffering for almost a whole year.

        As there was little hope then of finding a place in Moravia where they could settle, Leonhard Lanzenstiel, with those entrusted to him, took on harvesting and later other work for Lord Hans Fünfkirchen at Steinebrunn in Austria, not far from the Moravian border. They remained there for some time.

        In Tirol, Jakob Hutter traveled about in great need and anguish of heart, sparing no effort to bring salvation to many.

        He visited the people with the Word of God and gathered them under great difficulty, for throughout the country strict mandates were issued against them. For example, the judge of Brixen rode into Lusen, summoned all the men, women, and children able to walk, and read out a brutal mandate forbidding anyone to lodge or shelter us. If anyone did, he would be punished more severely than ever before and his house would be burned to the ground, for his lord at Brixen would not tolerate such people but would root them out. Soon after this he captured several brothers and sisters and took them to Brixen.

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1535 Community driven from Auspitz

         Not much later, at night on St. Andrew's Eve (November 29), 1535, God allowed dear brother Jakob Hutter to be arrested. He was deceived and betrayed at Klausen on the Eisack River in the Adige region. His captors tied a gag in his mouth and brought him to Innsbruck, the seat of King Ferdinand's government. They tortured him and caused him great agony by all they did to him, yet they were not able to change his heart or make him deny the truth. Even when they tried to prove him wrong with the Scripture, they could not stand up to him and were put to shame. Full of hatred and revenge, the priests imagined they would drive the devil out of him. They put him in ice cold water and then took him into a very hot room and had him beaten with rods.

        They lacerated his body, poured brandy into the wounds, and set it on fire. They bound him hand and foot and again gagged him to prevent him from denouncing their wickedness. Putting a hat with a tuft of feathers on his head, they took him into the house of their idols, knowing how he would abhor this, and in every way made a laughingstock of him. After he had suffered all their cruelty and yet remained firm and upright, a Christian hero steadfast in faith, these wicked sons of Caiaphas and Pilate sentenced him to be burned alive.

        As he was being led to the stake, Jakob Hutter said to his executioners, Come here, those of you who would prove me wrong! Let us test our faith in the fire. This fire will harm my soul as little as the fiery furnace harmed Shadrach, Meshach and Abednego. A huge crowd was present and saw his steadfast witness. His execution took place about the time of Candlemas (February 2), on the Friday before the first week of Lent, 1536.

        Jakob Hutter was a man of blameless heart before God, and endured the ordeal by fire. A faithful servant of Jesus Christ, he had led the church and brought God's Word to his people for nearly three years, and had left behind him in Moravia a people gathered and built up for the Lord. It is because of Jakob Hutter that the church community became known as the Hutterian Brethren. To this day the church is not ashamed of the name. The letters and writings he left us amply confirm that he was filled with zeal, earnest and courageous in the strength of God, and wholehearted in his love to the divine truth which he upheld until death. Indeed, he gave his life for it. This has been the fate of all Christ's apostles in our world.

        When Jakob Hutter was captured, the brothers in Tirol immediately sent word to Hans Amon and the church at Auspitz in Moravia.

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1536 Jakob Hutter arrested

         In the first days of 1536, the church sent brothers to Tirol: Hieronymus Kals of Kufstein, schoolmaster of the church community of God, and with him Michel Seifensieder from Wallern in Bohemia, and Hans Oberecker from the Adige Valley. They reached Vienna in Austria, but already on January 8 they were taken prisoner. When these valiant knights and lovers of God had remained steadfast no matter what was done to them, they were condemned to death and burned to ashes in Vienna on the Friday before Passion Sunday, in Lent, 1536.

        It was Hieronymus Kals who wrote the prayers for the schoolchildren, which are still used in our schools today. He also wrote a letter from prison to the children in the school. This letter is still preserved as are two or three songs he made and other letters he wrote from prison to the community.

        At the time just described, some carpenters and miners found both work and housing at Bohmisch Krumau and in the mines at Brimsitz; they also lived at the gold mine at Heroltitz half a mile outside Tischlawitz. Their steward was Onophrius Griesinger. At Easter 1536 Hans Amon and the elders who assisted him, summoned the people from Bohmisch Krumau, Brimsitz, Heroltitz, and wherever they were living up and down the country. They gathered the church in the pine forest between Nikolsburg and Pulgram and celebrated the blessed meal of remembrance of the Lord Jesus Christ in great joy.

        The local magistrates discovered them there and ordered them to leave the property. So after their meeting they commended themselves to God's care and returned to the places they had come from, joyfully praising God.

        At that time God provided his people with more places to live. He moved the hearts of the population to have compassion for them and give them shelter. From a nobleman called Sturtzhauser, the elders in Austria secured a house at Drasenhofen, just outside Steinebrunn. *

        There they once more built up Christian community. Now for an appointed time King Ferdinand had to tolerate in his inherited territory what he had been unwilling to tolerate in Moravia. This should be recognized as an act of God and no small one, either. Groups of believers started gathering also in the town of Kostel and at Rohrbach near Gross Seelowitz in Moravia. ** The members of Christ's church met eagerly with great joy and courage. Filled with love to God they came by day and night, walking several miles through wind, rain, snow, and mud to hear the Word of the Lord. Each cared for the other in a brotherly, Christian way, with warmth and tenderness, ready to serve each other in love. They had to make do with small, cramped dwellings, all moving closer together and putting up with many shortages and worries. Yet they wholeheartedly thanked and praised God for it all and were kind and patient, as befits the saints.

        In all their places the children were brought together and entrusted to God-fearing sisters, who conscientiously took care of them and led them to the Lord through Christian discipline. And so the faithful continually praised God, who had provided dwelling places for them.

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1537 Georg Fasser couldn't read, but preached Gospel

         In 1537 Georg Fasser, a servant of the church of God, was sent to Poggstall in Austria. *  He did not know his letters and could not read but he preached the Gospel with power and spiritual authority. He was captured in Austria, cruelly tortured, and finally executed with the sword. But those whom he had taught and gathered set out and traveled to the church of God.

        In this same year, brothers Bastel Glaser and Hansel Grunfelder were taken prisoner at Imst in the Upper Inn Valley. They were executed with the sword and then burned.

        God carried out his work in a wonderful way, and the church grew and spread, for he desired to make his glorious work manifest to everyone, to comfort and uplift his people, and to save many. So he provided his people with shelter and housing in several places, notably in Austria, where Lord Hans Fünfkirchen allowed them to settle at Steinebrunn. The believers received this from God with thanksgiving. They bought houses and altered them to make them suitable for their way of living. They also began to live at Poppitz. **

        Toward winter of that year, Onophrius Griesinger returned from Tirol to the church of God in Austria arid Moravia (after sending many devout brothers and sisters ahead of him) in order to support and comfort the believers with his ministry.

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1538 Onophrius Griesinger, Leonhard Lochmaier executed

         In 1538, brother Peter Ridemann, a servant of the Word, was sent by the church of God to visit the scattered Philippites in Upper Austria. When they accepted his message he restored brotherhood among them, appointed elders in the various places, set in order what was necessary, and then returned to the church at Steinebrunn.

        In the spring of 1538 the assembly of God's children felt the Lord's leading to send Onophrius Griesinger and Leonhard Lochmaier, both servants of divine truth and preachers of the Gospel of Christ, to Tirol to gather the chosen of the Lord. The saints took leave of them by interceding for them and commending them to God's mercy. They then left for Tirol, where they carried out their ministry with the utmost dedication, in constant danger of persecution. They helped many to find eternal joy and salvation and, after a fitting farewell sent them to the church community of God.

        Both brothers, however, were captured and taken to Brixen. After enduring terrible torture, they were condemned to death. Onophrius was burned alive at Brixen; a few days later Leonhard Lochmaier was beheaded.

        Around this time, brother Michel Beck was captured, beheaded, and then burned at Reutte in the Allgau.

        In this year 1538 the church set up households in several places, two at Schakwitz, and at Austerlitz, Pausram, and Pulgram.

        In this year, brother Hans Wucherer and Bartel Sinbeck were burned at Burghausen for the sake of their faith.

        Martin from Vilgraten and Kaspar Schuster were executed with the sword in the Puster Valley.

        Also this year, a Philippite servant of the Word named Hans Gentner and some others united with us.

        This same year, Hans Seidel and Hans Donner were executed with the sword at St. Veit in Carinthia.

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1539 Brothers sent out on the Lord's Work

         In 1539, the brotherhood considered before God and agreed to send Peter Ridemann, a servant of the Lord and of his church, to Württemberg and Hesse to gather much fruit for God. There was a blessing on the journey, for many of the Swiss Brethren united with our church.

        Toward spring of the same year, the brotherhood decided to send Christoph Gschäl to visit the church in Upper Austria and then go back to Styria and Carinthia. It was also unanimously decided by the church that Leonhard Lanzenstiel or Seiler should be appointed to the service of the Gospel. He was confirmed in this service by the elders with the laying on of hands and was sent to Tirol where he brought blessing and salvation to many souls.

        Soon afterward, the brotherhood asked Hans Gentner to go to Württemberg, to visit the group that had sent him earlier to the church community. Fervent prayer was made to God as he started on his journey. He carried out his task with joy and in the fear of God and helped many to find salvation.

        When Leonhard Lanzenstiel or Seiler had visited as many God-fearing people as possible in Tirol and had worked hard to gather the saints for the Lord, he returned joyfully in the fall to the church community, bringing with him a number who had surrendered their lives to God.

        But Leonhard's wife, Apollonia, was arrested and taken to Brixen. Because she held steadfastly to faith in Christ and refused to recant, she was drowned for the sake of divine truth.

        A little later, around Martinmas [Nov. 11], Christoph Gschal and his companions traveled from Carinthia and Styria back to God's church community.

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1539 Troubles at Steinebrunn

         In the week after St. Nicholas Day [Dec. 6], Peter Ridemann returned from Hesse to Steinebrunn in Austria, not knowing the provost had carried off the brothers. He found only heartbroken sisters and children left. Hans Gentner also came back from Wurttemberg into this overwhelming distress in God's church community. An account of this time of tribulation and its causes is given below.

        When God wished to increase his glory and the welfare of the believers, he put those who had joined together in his name to a rigorous trial, just as gold is tried in the flame. This was to test what was in their hearts so that the steadfastness of their faith would be visible in them as God's children. At the same time the malice of the old serpent showed up in his false prophets, who beset the Roman King Ferdinand (in the same way that Satan beset Job), filling his ears with unjust accusations against the church of God. They goaded him until he finally did as they wanted and dispatched his marshal from Vienna with the provost and some mounted attendants, who arrived without warning at Falkenstein. *

        Taking a reckless mob with them, they attacked the Christian community at Steinebrunn in the late evening of December 6, 1539. They locked all the men they could find in one room, the women and girls in another. With terrifying uproar they posted guards for the night, while plundering whatever they could.

        During this infamous raid, the sick, the children, and the expectant mothers were overwhelmed with terror, fearing they would be killed. The brothers and sisters who were locked up prepared themselves to sacrifice their lives for God and die by fire or the sword.

        About 150 brothers were captured and taken under secure guard to Falkenstein Castle.

        Some time later King Ferdinand sent his marshal and several scholars and priests to them, as well as the executioner as their high priest and assistant. They used the Christmas days (a thing rarely done anywhere) to begin their malicious treatment of the captive witnesses for the truth. Some they questioned under torture regarding their basic beliefs and hopes and where they kept their treasures. The believers confessed unanimously that Christ the Savior was their only hope and dearest treasure, in whom they had attained the Father's mercy.

        Their tormentors questioned them about numerous points with the intention of teaching and converting them. They especially stressed the Eucharist, praising it highly. The brothers answered that it was a dumb idol. After hearing this and many other statements of faith, the royal emissaries returned to Vienna. The brothers remained imprisoned in Falkenstein Castle.

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1540 Falkeinstein Prisoners

         In 1540 the royal marshal came to Falkenstein, driven in a one-horse carriage. The provost and other armed riders accompanied him. They questioned the imprisoned brothers one by one. All who refused to agree with them and held firm to the truth were bound in pairs with iron fetters, their hands chained together.

        When the brothers were to be led away to the sea, many sisters in the faith came to the castle. Some of them were wives of the brothers, others were friends and relatives. They knelt down together and prayed fervently to their Father the most high God, for protection from all sin and evil on land or sea, and for steadfast hearts that remained faithful to the truth until death.

        After they had prayed, the marshal's driver, Lang Hans (Tall Hans), gave orders for everyone to make ready for departure. They took leave with many bitter tears, encouraging one another to hold firm to the Lord and to the truth they had recognized. Each one commended the other to God's merciful protection, not knowing if any would ever see the other again on this earth.

        Let each reader judge for himself what a hard struggle that was for husbands to be parted from their wives and for fathers to leave their little children behind. In truth, flesh and blood cannot do it. God will seek out those who cause such great distress and punish them severely.

        The leave-taking was such a pitiful sight that the royal marshal and some of his men were unable to hold back their tears.

        When things were ready and the escort had arrived, the believers were marched through the gate two by two, firmly trusting that God would protect and help them. Ninety set out after being imprisoned for six and a half weeks. The sisters had to stay behind in the castle. They climbed on the wall and, heartbroken with grief, gazed after their brothers, to whom they were bound by divine love, until they could see them no longer. Then they were sent away from the castle to return home.

        Those brothers who were not taken to the sea because they were weak or sick or too young were held in the castle. Several of the young boys were given into the possession of Austrian noblemen, but nearly all of them returned to the church. The other brothers remained in Falkenstein Castle until God in his mercy led them out.

        On that occasion the lord, Hans Fünfkirchen, vowed he would place an inscription above the castle gate, stating that since it was built, there had never been so many devout people in it as at that time; but it can only be supposed he forgot to do this. In spite of himself he had had to witness to the truth.

        This great distress came upon the faithful because they testified against pope and priests, against their sinful lives and the whole idolatrous system, saying that God will punish them severely for their abominations and let them die in their sins. That is why King Ferdinand had empowered the bloodthirsty mob of priests to do as they pleased with the prisoners. The priests were quick in deciding that the brothers deserved to die, that they could not be tolerated on land but should be sent to sea to waste away in great suffering, rowing as galley slaves. They were to be handed over to the high admiral Andrea Doria for use in his fleet of warships that fought and plundered the Turks and other enemies.

        Although the brothers told the king's agents that they would not row a stroke to aid war and pillage, it made no difference.

        The king's men received strict instructions that the prisoners be marched under guard from one courthouse to the next.

        So these witnesses to the truth were brought before the magistrates in towns and villages, and were escorted first from Falkenstein Castle to Vienna, then to Neustadt, Schottwien, and over the Semmering to Bruck on the Mur and down to Bairisch Graz, to Leibnitz and Marburg (Maribor) and so to Cilli (Celje), then to Stein (Kamnik), in Carniola, over the Sava River to Laibach (Ljubliana), on to Upper Laibach and finally to Trieste.

        All this time, the brothers endured great hunger and hardship; they were fed with the bread of fear and the waters of distress.

        But even in times of greatest distress, God is thinking of what is best for his own people and never forgets them. He gave several of the prisoners inner premonitions of hope and trust that he would show them a way out.

        And so on the twelfth night in Trieste, he helped them out of prison. They tied together the ropes used to bind them on the march and let themselves down the wall on the side towards the sea. He showed the brothers a place to escape right next to the sentry box on the wall.

        When all of them, sick and healthy, were over the wall, they knelt down to praise and thank God. The Lord also prepared the way for most of them to return to the church of the saints in Moravia, their hearts filled with joy and peace.

        Twelve of them, however, were seized in the merciless pursuit that followed. They were handed over to Andrea Doria, the emperor's admiral for naval warfare, and taken to the galleys with the intention of using them at the oars. But the faithful were determined to risk their lives, to be flogged rather than to set their hands to rowing. It is not known exactly how each one met his end, but if they remained faithful to the Lord it is certain that they did not have many good days left.

        The brothers whom God had delivered returned to the church in Moravia on the fourth Sunday of Lent in 1540. They were welcomed with great joy and thanksgiving as a gift from God.

        The church community had previously been forced to leave Schakwitz, but in this year 1540 they received permission from the lord marshal of Mahrisch Kromau to start building again and to gather the believers there. Two houses also came into our possession at that time when people from Schakwitz became our brothers. Later we were given legal possession of several other houses.

        To build up the house of God with his chosen, God gave his ministers the courage and eagerness to send brothers out in various directions. Through the witness given during the trouble at Steinebrunn, burning zeal for the truth arose and drew people to the believers, who bore the cross as a sign of victory on their bloodstained banner. It was the same as with Pharaoh, who, in ordering all boys to be killed at birth, had hoped to weaken the people of Israel: God circumvented his designs, and the Israelites increased until the land swarmed with their children. Similarly, King Ferdinand's intention of wiping out the people of God by sending every male to the galleys served only to increase their numbers.

        In this year 1540, the assembly of the Lord also sent brothers out on mission journeys. Leonhard Lanzenstiel or Seiler was sent again to Tirol, Christoph Gschal again to Styria and Carinthia, and Peter Ridemann to Hesse. Hans Gentner was sent to Lower Swabia and Wurttemberg. From all these places God led many people to his church, which spread widely throughout Moravia.

        In this year 1540, brother Hans Zimmerauer was put in prison at Schwaz in the Inn Valley for the sake of divine truth. As his captors could not make him recant, they executed him with the sword.

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1541 Peter Riedemann writes Confession of Faith during imprisonment

         In 1541 the church, after seeking the Lord's guidance, decided that Hans Gentner, a loyal servant of Jesus Christ, should go once more to Hesse and Wurttemberg. In the same way, the church took leave of Christoph Gschäl with the commission first to visit the believers in Upper Austria and then to go on to the Salzburg region and to Carinthia.

        As the church had few shepherds and ministers at the time, Christoph Gschäl was instructed to tell the church in Upper Austria that all who did not have a God-given reason to remain there should move to the church community in Moravia. Some then went to the church community, but the larger number remained behind.

        During this time, Peter Ridemann was imprisoned at Wolkersdorf in Hesse, from where he sent a letter to the church about what is due to servants of the Word. While in prison he also wrote our Confession of Faith, which is still in print.

        In 1541 around St. James' Day [July 25], the plague broke out in Moravia and lasted throughout the winter into the year 1542, and God visited his people with the same sickness. Quite a number of the believers were taken to their last resting place.

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1542 Hans Amon dies, Lanzenstiel appointed Elder

         At Candlemas [Feb. 2] in 1542 the Lord released dear brother Hans Amon from this world through the same plague. The entire church community had been entrusted to him. For six years he had tended it with God's Word and guided it in utmost faithfulness through God's grace. He had a good testimony from all believers and from unbelievers, too, for God's blessing was abundantly visible in his work, as can be felt in the letters he wrote to those in prison and to the church communities. We still have many of these letters as well as some of his songs. And so the whole church suffered deep grief and loss, now that they had to do without him. But God, who comforts his people in all need and does not leave them without a leader, once again provided them with a faithful shepherd gifted with burning zeal. This was Leonhard Lanzenstiel, a rope maker by trade and a servant of God's Word, who accepted the care of the church because of its great need. Hans Gentner loyally assisted him.

        The two brothers at once sent word to Peter Ridemann in prison at Wolkersdorf in Hesse. God had eased his imprisonment and had in some ways opened a door for him, and the church needed him badly, because God had called Hans Amon into eternity. It was therefore the conviction and advice of the elders and the whole church that he and his fellow prisoner should return as soon as possible if they could leave with a good conscience.

        When his arrival was delayed more and more, Leonhard Lanzenstiel and Hans Gentner called together the elders of the church and told them of the pressing need to provide the church with elders. After persevering in fervent prayer to God, the whole church unanimously appointed five brothers to a time of testing in the service of the Gospel. Their names were Peter Walpot, Kaspar Seidelman, Michel Matschidel, Jakob Kircher, and Simon Waindel.

        In the same way, five brothers were appointed to the service of stewardship. Their names were Andreas Stuck, Peter Hagen, Klaus Dreytzel, Paul Zimmermann, and Christian Stockel. The church community rejoiced about these brothers and accepted them with deep gratitude as a gift from God.

        Following these serious meetings Peter Ridemann arrived from prison in Hesse, and the church was once again full of joy and lifted above her troubles. Just a few days later, all the elders of the church gathered and decided unanimously that the brothers Leonhard Lanzenstiel and Peter Ridemann should together care for the church, which they did with true dedication. The Lord granted his blessing, the church grew, and the number of believers increased daily.

        God's messengers and witnesses gave steadfast testimony in word and deed, speaking powerfully of God's kingdom. They urged people to change their lives, to repent and turn away from this world's sin, blasphemy, and injustice, and to dedicate themselves to the living God, their Creator, and Jesus Christ, their Redeemer. God blessed them and gave them joy in doing his work.

        This, however, was always at the price of great suffering and the shedding of much blood in many lands, towns, and marketplaces, for a testimony to faith in Jesus Christ and for the sake of his divine truth. On the following pages an attempt is made to tabulate all the martyrs that can be recalled for certain, though not all are known. We are not concerned with the exact total, which certainly was higher. Our concern is to show how, through the blood of martyrs, faith and divine truth were revealed by God in every corner of the German lands.

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Table of Martyrs

BOHEMIA Prague 11 

HUNGARY Kirschlag 3 

HUNGARY Loren 3 

HUNGARY Nusel 2 

MORAVIA Brünn 4 

MORAVIA Znaim 7 

MORAVIA Olmütz 4 

LOWER AUSTRIA Vienna 23 

LOWER AUSTRIA and many executed secretly  

LOWER AUSTRIA Neustadt 2 

LOWER AUSTRIA Kreuzenstein 6 

LOWER AUSTRIA Melk 3 

LOWER AUSTRIA Grein 1 

LOWER AUSTRIA Lembach 45 

LOWER AUSTRIA Mödling 4 

LOWER AUSTRIA Pöggstall 1 

LOWER AUSTRIA Ybbs  1 

LOWER AUSTRIA Krems  3 

LOWER AUSTRIA Böheimkirchen  2 

LOWER AUSTRIA Ottenthal  4 

LOWER AUSTRIA Pottenhofen  4 

LOWER AUSTRIA Feldsberg  1 

LOWER AUSTRIA Falkenstein  5 

UPPER AUSTRIA Mauthausen  1 

UPPER AUSTRIA Gmünden  2 

UPPER AUSTRIA Enns  1 

UPPER AUSTRIA Kropfing  2 

UPPER AUSTRIA Steyr  30 

UPPER AUSTRIA Wels  10 

UPPER AUSTRIA Fesselsbruck  4 

UPPER AUSTRIA Gramastetten  3 

UPPER AUSTRIA Freistadt  10 

UPPER AUSTRIA Falkendorf  1 

UPPER AUSTRIA Vöcklabruck  8 

UPPER AUSTRIA Weissenburg  2 

UPPER AUSTRIA Linz  72 

BAVARIA Münich  9 

BAVARIA Rosenheim  1 

BAVARIA [Bad] Aibling  3 

BAVARIA Wasserburg  1 

BAVARIA Mühldorf  5 

BAVARIA Altötting  7 

BAVARIA Landshut  5 

BAVARIA Lambach  22 

BAVARIA Burghausen  7 

BAVARIA Riedt  4 

BAVARIA Schärding  3 

BAVARIA Passau  2 

BAVARIA Vilshofen  1 

BAVARIA Mermos  1 

BAVARIA Ingolstadt  2 

BAVARIA Nüneburg  9 

BAVARIA Neuberg  3 

BAVARIA Freyburg  2 

BAVARIA Julbach near Branau  1 

STYRIA Graz  7 

STYRIA Bruck an der Mur  12 

STYRIA Unzmarkt  1 

STYRIA Griesbach  5 

CARINTHIA St. Veit  7 

CARINTHIA Kematen  3 

CARINTHIA Göpingen  5 

CARINTHIA Wolfsberg in the Lavant Valley  3 

PUSTERTAL Sillian  3 

PUSTERTAL Taufers  1 

PUSTERTAL St. Lorenzen  11 

PUSTERTAL Kiens  5 

PUSTERTAL Schöneck  4 

PUSTERTAL Michelsburg  24 

ADIGE REGION Brixen  16 

ADIGE REGION Klausen  7 

ADIGE REGION Kaltern  4 

ADIGE REGION Kuntersweg  9 

ADIGE REGION Bozen  11 

ADIGE REGION Neumarkt  9 

ADIGE REGION Terlan  3 

ADIGE REGION Sterzing  30 

ADIGE REGION Gufidaun  19 

ADIGE REGION Rodeneck  4 

ADIGE REGION Schlanders  2 

ADIGE REGION Trient  1 

SALZBURG REGION Salzburg  38 

SALZBURG REGION Tittmoning  4 

SALZBURG REGION Berchtesgaden  18 

SALZBURG REGION Marklibat  2 

SALZBURG REGION Kuchl in the Kuchl Valley  3 

SALZBURG REGION Abtenau  1 

INN VALLEY Kufstein  16 

INN VALLEY Rattenburg  71 

INN VALLEY Schwaz  20 

INN VALLEY Hall (Solbad Hall)  2 

INN VALLEY Innsbruck  8 

INN VALLEY Landeck  1 

INN VALLEY Steinach  4 

INN VALLEY Kitzbühel  68 

INN VALLEY Stams  3 

INN VALLEY Petersberg  2 

INN VALLEY Imst  8 

INN VALLEY Rotholz  1 

FRANCONIA Ansbach  1 

FRANCONIA Bamberg  3 

FRANCONIA Kitzingen  20 

FRANCONIA [Bad] Frankenhausen  1 

FRANCONIA Fehelsbruck  3 

FRANCONIA Würzburg  10 

SWABIA Augsburg  2 

SWABIA Landsberg  19 

SWABIA Lauingen  2 

SWABIA Dillingen  2 

SWABIA Höchstädt  2 

SWABIA Weissenhorn  1 

SWABIA Zusmarshausen  8 

SWABIA Nördlingen  1 

SWABIA Schwabisch Gmünd  7 

SWABIA Günzburg  6 

SWABIA Mantelhof  20 

SWABIA Kaufbeuren  5 

SWABIA Sonthofen  1 

SWABIA Warthausen  1 

SWABIA Reutte  1 

WÜRTTEMBERG Urach  1 

WÜRTTEMBERG Esslingen  3 

WÜRTTEMBERG Schorndorf  1 

WÜRTTEMBERG Tübingen  5 

WÜRTTEMBERG Weil  2 

WÜRTTEMBERG Stuttgart  2 

WÜRTTEMBERG Rottenburg on the Neckar  13 

WÜRTTEMBERG Rothenburg on the Tauber  24 

WÜRTTEMBERG Herrenberg  12 

WÜRTTEMBERG Schlüsselfeld  1 

WÜRTTEMBERG Stätz  18 

WÜRTTEMBERG Deutschnofen (Tirol)  1 

WÜRTTEMBERG Ulmerfeld  2 

WÜRTTEMBERG Waldshut  5 

WÜRTTEMBERG Wilhelmsbruck  1 

WÜRTTEMBERG Weiden  3 

WÜRTTEMBERG Königsberg  3 

WÜRTTEMBERG Kürchen on the Eck  1 

WÜRTTEMBERG Illingen  10 

MARGRAVATE OF BADEN Baden-Baden  20 

MARGRAVATE OF BADEN Pforzheim  2 

MARGRAVATE OF BADEN Prethaim  9 

MARGRAVATE OF BADEN Bühl  2 

MARGRAVATE OF BADEN Bruchsal  1 

MARGRAVATE OF BADEN [Karlsruher] Durlach  12 

MARGRAVATE OF BADEN Gernsbach  1 

COUNT PALATINE responsible for executing 30 

ON RHINE Speyer  1 

ON RHINE Pühelsberg  1 

ON RHINE Kislach  1 

NETHERLANDS Aurea  1 

NETHERLANDS Andorf  5 

NETHERLANDS Lagrentzen  1 

NETHERLANDS Brussels  2 

NETHERLANDS Aachen  5 

VELSCHLAND Fuld  18 

ALSACE Ensisheim  600 

ALSACE Mühlhausen  17 

SWITZERLAND Zurich  16 

SWITZERLAND Basel  3 

SWITZERLAND Bern  1 

SWITZERLAND Schwyz  3 

SWITZERLAND Appenzell  1 

SWITZERLAND Constance on Lake Constance  3 

SWITZERLAND Waldsee (in Swabia)  11 

SWITZERLAND Ettach  1 

SWITZERLAND Baden  1 

ITALY Venice  3 

ITALY Lavarone (near Trento)  3 

ITALY Lechensteg  4 ,

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1542 Martyrs tortures

         These confessors of the faith - so many that they become like a new cloud of witnesses surrounding us, like a fiery pillar going before us in the night - these Christians, valiant for the truth of God, were condemned to torture and death in ways too numerous to describe. There were men and women, youths and girls, old and young, teachers and listeners. In them we see that God pours out his grace and strength in recent times as well as in days gone by. Some were racked and stretched until the sun could have shone through them. Some were torn apart and died under the torture. Some were burned to ashes as heretics. Some were roasted on pillars. Some were torn with red-hot tongs. Some were locked into houses and burned together. Some were hanged on trees. Some were executed with the sword, strangled, or cut to pieces. Many had their mouths gagged and their tongues fastened so they could not speak or defend their faith, and in that state they were taken to their deaths. They were taken in droves like lambs to be slaughtered and murdered, as is pleasing to the devil. Some of the women were pushed into water, pulled out again, and asked if they would recant. When they remained steadfast, they were drowned. In these violent ways Satan worked through his children.

        Those who escaped all this were hunted and driven from place to place and from land to land. They had to be like owls and night herons, not daring to appear by day, hiding among crags and crevices in the rocks, in wild woods, and in pits and holes in the earth. They were hunted by constables and dogs; snares were set to capture them like birds.

        Everywhere, evil and completely false stories were spread against them: among others, that they had cloven hooves like goats or oxen; that they gave a drink from a little bottle and so made people imitate them; that they had their women in common and lived disorderly lives; that they killed children and ate them. They were called rebaptizers, seducers, sectarians, gangsters, fanatics, and other vile names.

        From every quarter, emperor, kings, and princes issued mandates forbidding any toleration whatsoever: the Anabaptists were to be rooted out and destroyed, and no one should shelter them.

        An account follows of what took place in the church during the terrible five-year period of distress.

        In 1542 brother Hans Huber was imprisoned at Wasserburg, Bavaria, which is governed by Count von Otting. Despite many different attempts to make him deny his faith, he remained unshaken and each time gave the same testimony: the beliefs to which he held were soundly based on divine truth and were the pure, genuine faith in Jesus Christ our Savior. He was therefore condemned to death, taken to the place of execution, and burned alive.

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1543 Concerning the incarnation of Christ

         In 1543 there was dissension about Christ's incarnation. This is how it happened: Hans Gentner, a servant of the Word, was sent to Württemberg, and brother Michel Kramer, a steward, was sent as his assistant. In Wurttemberg was a little group who called themselves brothers, led by a certain Jörg Norlinger. *

        Their belief about the incarnation was that Christ brought his flesh from heaven. They held that if he had received his flesh in Mary, it was not a virgin birth.

        These people wanted so much to unite with Hans Gentner and our brothers that Hans accepted them while he was still out on mission. Although he and Michel Kramer knew to some extent of their wrong belief about the incarnation of Christ, they let them continue in it because they were united on other articles of faith. They thought that when the group came to the church community, they would be convinced on this point, too, give up their own view, and accept the church's belief.

        When they came to the community, however, they held to their own opinion, even spreading it to some of the members. As soon as the servants of the Word learned of it, they challenged them about their false idea. It was certainly not what the church believed, nor was it in accordance with the truth and Christian faith, which states THAT CHRIST WAS CONCEIVED BY THE HOLY SPIRIT, BORN OF THE VIRGIN MARY. Christ was not conceived through a man by natural union, nor was Christ's mother stained like other women, who lose their virginity when they conceive a child. She was a virgin mother, a virgin before and after the birth.

        When Adam's wife was taken from his side, when the barren gave birth, when women bore children in their old age - all this was a preparation to make it more believable that a virgin might bear, and did bear, a child. This miraculous conception and birth was foretold by the prophet, who said, God will give you a sign; behold, a virgin is great with child; she shall conceive and bear a son. This would not have been a sign if he had been conceived in the normal way with the participation of a man, and she would not have been a maiden or virgin.

        When the angel greeted Mary and told her she was to be a mother, she asked how it might come about, since she did not know a man. She would have had no need to ask this question if she had not known herself to be an untouched virgin. But the angel replied, The Holy Spirit will come upon you; the power of the Most High will overshadow you; and the holy child to be born of you will be called the Son of God. It does not say from the seed of Joseph but from the Holy Spirit and the power of the Most High. These were the master workers in the pure and hallowed body of Mary. It follows that her pure flesh and blood was the human seed from which God and the Holy Spirit formed the noble and pure body of Christ. Because she was great with child before they lived together, Joseph planned to leave her quietly, but the angel appeared to him and said, The child that is born in her is of the Holy Spirit.

        Accordingly, the Scriptures speak only of a woman and call him seed of a woman. Paul speaks in the same way, saying, God's own Son, born of a woman. Other children are born of man and woman but here the Scriptures tell only of a woman, not meaning a wife who knows a husband.

        This is the promise made to Abraham: In your seed shall all nations be blessed; for Mary, according to the flesh, is a descendant of Abraham and David, and Christ comes from Mary according to the flesh, so he is himself of the seed of Abraham. On her father's side Mary comes from the tribe of Judah, on her mother's from the tribe of Levi, and so John the Baptist's mother Elizabeth was her cousin, her relative. The Virgin Mary, on her father's side, was of the same family as Joseph, her partner in marriage, and so the evangelists make the table of descent lead to him.

        In becoming man, Christ is the fruit of Mary alone (that is, of a woman and not of a man), born in a supernatural way. Here a new Adam had to be born in a new way, without spot of sin, because he was to take away the taint of the sinful birth of the old Adam, tread the serpent's head underfoot, and overcome death and hell. If he had been born in sin, the devil would have had power over him as he has over the children of wrath. But the devil, the prince of this world, had no hold over him.

        When he said, I am not of this world (from which some would have it that he received his flesh from heaven), he did not mean that he did not take his flesh from the Virgin Mary. He meant that he had nothing to do with the evil of the world and the sinfulness of the flesh. Further on he said that the disciples were not of this world, but in spite of this they had flesh. And how could he be Abraham's seed if he had brought his flesh from heaven?

        Now when the servants of the Word spoke to this Nörlinger and his followers about their false belief, he asserted that Hans Gentner must have taken the same position in Württemberg, as he had not contradicted them. Since they were unwilling to give up their opinion and accept what they were taught, Norlinger and those who agreed with him were excluded, and twelve or more left with him. Every effort was made to find out who was similarly infected so that such false belief could be rooted out from the church.

        Leonhard Seiler and Peter Ridemann, servants of the Lord and his church, with their assistants in the service of the Word, immediately prepared a letter admonishing and correcting Hans Gentner and Michel Kramer on this point and instructing them to return to the church without delay. It was taken to Wurttemberg by another minister, Hans Klopfer of Feuerbach, who had united with the church not long before. When Hans Gentner and Michel Kramer arrived, it became clear that not only had they left Jörg Nörlinger and his group in their wrong belief without trying to change it, but they had even accepted them and sent them to the church community, where they had misled other members. Hans Gentner confessed his mistake and laid down his service of the Word. Later, when his ministry was recognized again, he was reappointed and continued faithful for the rest of his life.

        Nor did Michel Kramer remain without discipline, for he was actually the more guilty of the two, having persuaded Hans to ignore the matter, which Hans should not have done.

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1544 Hans Mändel & Jörg Liebich imprisoned & released

         In 1544 brother Hans Mändel was imprisoned for the sake of divine truth at Landeck in the upper Inn Valley for twenty-two weeks. There he was cruelly tortured to make him recant. But he remained steadfast. Then he flattened the iron fetters around his ankles by hammering them with two stones and slid his feet out. He knotted together the ropes that had been used to lower his food to him as well as to torture him, and he let himself down from the top of the tower. So he was free, with his heart and conscience at peace.

        As a youth some years earlier, he had been imprisoned for twenty-six weeks at Sterzing and had been severely beaten with rods. One day when the jailer had not locked the prison door properly but had left it partly open, he slipped away secretly. So by God's intervention he managed to escape both times.

        During this year 1544, brother Jörg Liebich was imprisoned at the Vellenburg near Innsbruck for the sake of divine truth. He had to endure much in a horrible dungeon where the devil persistently tempted him in visible form. This is described in the stories of the martyrs.

        A young sister, also imprisoned for her faith, was put next to Liebich in the prison, chained to his feet, and the two were left together for a long time. But they feared God and did not give way to temptation. Both were released and returned to the church community.

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1545 Bärtel Riedmair with group of 300 unite with the Church

         On January 16, 1545, Bärtel Riedmair, Fabian Fitz, Martin Voyt, and Jakob Heusler talked with our brothers and united with us after considering before God a number of points of faith: baptism, community of goods,  Marriage, and the right attitude to governing authorities, priests, and false brothers.

        After the uniting had taken place, Hans Gentner as minister and brother Jörg Liebich were sent with the four other brothers to their three hundred people in Silesia to bring them the good news of the uniting. *

        Brother Bärtel Riedmair, their minister, remained with us for a time to experience the Lord's work in our households. Early in the spring, the Lord's Meal of Remembrance was held at Butschowitz. Bärtel stayed to take part and afterward traveled to Silesia. Then all three hundred of his people joined us in the unity of the Spirit and came to the church community here. There was great joy on both sides. This moved many other people in Silesia to follow the truth with great enthusiasm.

        Bärtel Riedmair and his people had belonged to the Gabrielite and Philippite groups which had split away from Jakob Hutter and his church community in 1533, as described earlier in this book. Since the church community in Moravia was noticeably increased by this uniting, the brotherhood had to obtain more houses for accommodation. In that same year 1545, we purchased houses in twelve different places: Altenmarkt, Bisenz, Bilowitz, Boretitz, Eibenschitz, Gobschitz, Göding, Lundenburg, Napajedl, Pawlowitz, Rakschitz, and Tscheikowitz.

        In that same year 1545, brother Oswald [Glait] was taken prisoner in Vienna, Austria, because of his faith in the divine truth. Many attempts were made to shake his faith. When he remained steadfast he was drowned in the Danube at Vienna. We can learn of his valiant fight for the faith in a song which was written about this brother and is still preserved among us? **

        In 1545, a brother named Hans Blütel was burned alive for the sake of his faith at Ried, Bavaria. A song, well-known and still sung, tells of his fortitude and the miracles worked through him at his death. ***

        In the fall of 1545, Andreas von Villach in Carinthia plundered the communities at Schakwitz, Pulgram, and Rampersdorf, taking especially cattle, horses, oxen, leather, and wine, which God allowed and the authorities condoned. He caused great damage to the church community because his own brother Stoffel von Villach, a former army captain, had joined the brotherhood and handed all his property over to the church. Andreas wanted to get it back.

        Up to that time, the community had been free from severe troubles since the persecution in 1535.

        The number of believers increased, with people coming from many countries, especially from Kaufbeuren and the surrounding area. Many joined the church, surrendering their lives to the Lord's will. More accommodation was looked for and houses were bought at Bochtitz, Hrubschitz, Wessely, Bohuslawitz, Tscheikowitz, Sabatisch, and Fraitz. ****

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1546 Imprisoned Brothers escaped because of fire

         In 1546, four brothers were taken prisoner in Austria while traveling with their wives and children to the community. They were Hans Staudach from Kaufbeuren, Anthoni Keim, Blasius Beck and Leonhard Schneider. They were taken to prison and left with their wives and children for four days. During this time they were interrogated and strongly urged to renounce their faith. As they were courageous and stood firm, they were condemned to death and executed with the sword. Their wives were released and came to the church community.

        At this time Michel Matschidel, a servant of Jesus Christ and his church, was taken prisoner at Ortenburg in Upper Carinthia. Two others were captured with him, his wife Lisel and Hans Gurtzham, a shoemaker. They were questioned in the presence of a dean and the parish priest of Villach, who tried to argue with them. But these brothers continued to answer until their questioners had to leave in shame.

        The prisoners were put in irons, led through Styria to Vienna and handed over to the warder at the courthouse. They were kept in prison for almost three years. Then there was a fire in the city of Vienna. Michel and his wife Lisel - through God's providence - were helped by a townsman to escape from the city, and they came back to the church community.

        Hans Gurtzham, however, was returned to prison for another year, until 1550. Very early on a Friday morning, around June 27, he was drowned in the Danube. There is a song that tells his story. *

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1547 More communities established

         By 1547, the church community had increased in number. The Lord was gathering his people and giving them places to settle. Communities were established in Altenmarkt, Austerlitz, Bilowitz, Bisenz, Bochtitz, Bohuslawitz, Boretitz, Butschowitz, Eibenschitz, Fraitz, Gobschitz, Göding, Gurdau, Hrubschitz, Kostel, Lundenburg, Pausram, Pawlowitz, Poppitz, Pulgram, Rakschitz near Mährisch Kromau, Rakwitz, Saitz, Schakwitz, Tscheikowitz, Wessely, and some other places.

        Satan could not stand this for long. Out of the depths of his envy he made evil insinuations, just as he had done to Job, and said it was easy for believers to be godly because they lived together. Since God permitted him, he continually inflamed that viper's brood of priests, who worked on King Ferdinand with their persistent complaints, while other ungodly folk came to him repeatedly with lying indictments. Roused to bitter anger, the king issued a stem mandate that his people were not to tolerate believers in the land but were to drive all of them out on pain of losing royal favor and incurring severe disgrace and punishment.

        God had allowed the lords their lands for his good purposes and had intended it for the believers. But since these lords ignored the brothers' privileges, they could no longer resist either king or emperor. The former had worked behind their backs, and at the Diet of Brünn in mid-Lent 1545 the decision had been made that unless we gave up gathering in communities, we were to be expelled from Moravia. They said that only five to seven persons should live in one household. Because of our beliefs, however, we could not comply with this command. Their prohibitions were a cunning attempt to take all the heart out of us and make us their slaves.

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1547 Brotherhood was expelled from Hungary & Moravia

         For a year or more, however, we were not severely persecuted. Up to 1547, when the emperor, Charles V, King Ferdinand's brother, gained control over the kingdom, and Duke Elector Hans of Saxony [John Frederick I] was taken prisoner, the lords still had hopes of winning control of the kingdom. But as soon as Duke Hans was in prison, it was Out! Out! with us.

                Everywhere, the Moravian lords ordered us to leave their estates on short notice, taking with us the young and the old, the weak and the sick. We were not allowed to stay anywhere. We had to leave one place after another, until we were almost at our wits' end. There was great distress and misery wherever we went. We called upon God and asked him, if his will was for us to remain together, to show us which way to go in our need and to care for those who trust in him but are deserted by everyone else.

        Then the Lord in his mercy showed us a way out, for we were accepted in Hungary (at that time this country was not well known to us), especially by Lord Franz Niáry of Branc and we gradually moved onto his land. We were also received by Lord Peter at Holitsch and Schossberg, with our sick people and children and all our belongings. Communities were established at Sabatisch, Gunowe, Holitsch, Sdräse, Protzka, Egbell, Petersdorf, Toytsch, Senitz, Rabenska, Gätte, and Gutta. Everything had first to be built and set up, and many wild stretches of land had to be cleared and plowed if the believers wished to live there and house their sick people and children. These lords were well pleased to see the work of clearing, cutting, and building, and they were very obliging. But that did not last long. *

        As has been said, we were ordered to leave Moravia in 1548, while Leonhard Seiler or Lanzenstiel was Elder. Under King Ferdinand, the church of God in Moravia was severely persecuted and oppressed. The brothers' resettlement in Hungary came to his notice, and he twice commanded the Hungarian lords not to harbor the brothers but to expel them from the country. These lords, fearing the king's disfavor, refused to let the brothers stay any longer. **

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1548 None were spared; neither old, nor sick, nor children

         Peter Bakisch in particular wreaked his fury on them; he spared no one, neither the old nor the sick nor little children.

        They were threatened and given short notice: in three days everyone had to be gone. Anyone still found there must take the consequences. Guards were posted to stop the believers from taking too much with them; day and night these ungodly men did their utmost to rob the faithful of food and anything else that took their fancy. They had no compassion.

        Peter Bakisch sent peasants to cut wood, bring it in front of the brothers' houses, and build gallows right outside their doors as if about to hang them, especially those who did not move away fast enough. The brothers suffered much abuse of this sort.

        Their persecutors did not even wait for the allotted days to end but used violence against the sick and old, the bent and crippled. The believers were forced into the forest, even in the cold of wintertime, to live like wild animals. If only they had been allowed to do this unmolested, they would have been happy. But there was no sparing of anyone, no mercy for the old and gray, for expectant or nursing mothers and their babies. They had to go out into the unknown.

        The treatment was so cruel that it would have been too rough for cattle, yet these people had not harmed anyone and were innocent of any crime. They were punished only on account of their faith and the truth of God and because they rejected the pope's ordinances and his idolatry and refused to worship the image of the Babylonian king.

        The believers had to suffer in every way. People carried off their possessions. They were plundered on all sides; they had to abandon houses and farm buildings, vineyards and arable land, and whatever they had in field or village on Bakisch's estates. Everything inside the houses was stolen, including food and drink. No one hesitated to rob them - not a man or woman, old person or child held back. Their one aim was to lay hands on the believers' goods in village, field, and wood. They robbed them out on the highway, taking not only horses, cows, and other stock, but even their clothes.

        It was on October 3, 1548, soon after Michelmas, that all the believers were ordered out of Hungary. They had to leave their land, a great deal of grain, wine, livestock, and tools. Yet, had it been a hundred or even two hundred times as much, they would not have thought twice about it and would have abandoned everything rather than forsake God and their faith.

        The children had just sat down for supper and given thanks to God for food and drink when these ungodly men came and forced them from the table. The food stood there until the following day. The sick had to get out of bed or were thrown out. Such were the wrongs that were committed. The believers begged them humbly and urgently to have some pity for the children, just until the next day, because it was already night. But no pleading was of any avail. The answer was, Get out! Go! Get out of the house and leave no one behind. That is Lord Bakisch's order. They showed no more pity for them than animals might have done. They had lost all trace of human feeling. It hurts the name of Christ when such people call themselves Christians.

        The grown-ups, too, were just about to have their evening meal, but their enemies would not wait for them. Through the violence and cruelty of these godless scoundrels, the food was left standing on the stove and in the kitchen; the bread was left in the oven; the dough in the trough. A stone would have been moved to pity.

        The cruel rabble even wanted to rob the believers of their children - their own flesh and blood - guarding them so that none would be taken away. But the brothers managed to load the little ones into two boats and tried to get them away by water in the dark of night. They had not gone far before the wicked crowd realized what was happening. They hurried after, turned the boats around and brought them back to land. Then the poor children were left sitting on the bank a long time, suffering from the wind and the cold while their persecutors jeered at them, saying they ought to be sweating. Such was their cruelty. The night was bitter, and the children suffered terribly as they sat there together shivering, their teeth chattering with cold.

        Bakisch also sent hussars who went into the house, took some brothers prisoner in front of their wives, and carried them off to the castle at Schossberg. All that Bakisch and his people did, all their cunning, lying, and cruelty, cannot be told. It was pitiable what suffering the believers had to go through on account of their little children.

        Leaving all their goods behind, they set out and reached the March River by night. They crossed over by boat and camped in the woods but they were not left in peace there either. Robbers soon arrived, going up and down through the camp and taking anything that pleased their fancy. The believers had to look on, helpless, for the robbers were given the freedom of birds of the air to take what they wanted.

        So the believers set out once more. They had gone just half a mile further into the wood when the bailiff came in haste and told them to leave at once, since his superior, Lord Veldsberger, would not have them there.

        They had no place to stay and no house to live in; their lot was distress, oppression, and violence. They were as worthless rubbish to everybody, continually on the move without knowing where to go. They put their hope in God alone, knowing he would help them in his own time if they held out.

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1548 If they have persecuted me, they will also persecute you

         Lord Franz Niáry of Branc, already mentioned, also sent his captain with strict orders in writing that, in accordance with King Ferdinand's decree, he was to drive the brothers out of all his estates in Hungary and Moravia. The captain called the brothers without delay, showed them the order his lord had sent, and said there was no choice: they all had to move out. He would help them by giving them an escort of mounted men and foot soldiers as far as the border to safeguard them on the way.

        So these set out, too, facing the same misery - old and young, adults and children, sick and well. They, too, were given no time to get ready but had to leave immediately and traveled as far as the March River. The first night they camped out in the open near Strassnitz. Then the next day they crossed the March and joined their brothers, the other group already living in the woods a mile from Strassnitz on the Moravian border. Day and night, for five weeks, they lived in the woods with their wives and children, widows and orphans, the sick, the young and the old, like the animals that live in the wild. During this time they met with much violence and injury. Robbers stripped many of them naked, and one brother was even murdered in the woods.

        Brothers were sent abroad as far as Wallachia to see if they could find a home, and a number of people actually moved, but word came back saying they had found nothing. Yet they could not remain in the woods; the bitter cold forced them to look for shelter.

        Then the elders spoke comfortingly to the people and exhorted them to hold fast to God and his truth until death, as the saints had done from the beginning through all persecutions and hardships, for the world had treated them in the same way. This is what Christ said: If they have persecuted me, they will persecute you. (John 15:20) And, You must be hated by all men for my name's sake. If anyone wants to be my follower, let him take up his cross. (Matthew 24:9) And the apostle says, All who desire to live a godly life in Christ Jesus must suffer persecution. (Matthew 16:24; 2 Timothy 3:12; Acts 14:22) We must go through many troubles to reach the kingdom of God. In other words, persecution is the true sign of the disciples of Christ and people of God. With these and many other comforting words the elders encouraged the people to put their trust in God.

        When they could no longer maintain themselves in the woods, the elders divided the people into little groups of ten or twelve, as many as could find shelter in one house. Each group was entrusted to one brother, who was to go with them and look for work; they were to find food where they could. So they had to part from one another and scatter. That was what caused them the greatest distress of all. If it had been God's will, they would rather have suffered death than scatter and go without meetings and the Word of God. But there was no other way, so they agreed and took leave of one another, many being unable to speak for weeping. The tears ran down their cheeks as they shook hands, blessed one another over and over again, put themselves in God's hands, and set out, each group in a different direction. Misery was their lot.

        They returned to Moravia, from where they had been expelled. They were in grave danger and suffered severely, fleeing as they were driven from place to place. There was great distress and misery on account of their sick and old people, their helpless little children, their lame and blind. They could find no place to stay but spent one night here, one there, always hungry and thirsty.

        Some had to spend nights under hedges in the snow. They would have been glad to be with cows and hogs in barns if only they had been allowed there. They would have lifted their hands and thanked God. But there was no place for them in field or village. They praised God, held to truth and godliness, and did not lose heart.

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1548 Faithful were mocked by all

         All winter long, they were forced to move on from one place to another, refused house and home because the governor of Moravia had forbidden the people to give them lodging. For King Ferdinand, incited by the priests, continued to threaten them severely. He intimidated the manorial lords and anyone else whose heart might otherwise have been moved to pity for our poor, needy people. Over and above all this we had to endure the many attempts by the world and by false brothers to make us waver. Wherever we went we had jeers and taunts shouted at us. One said, You wretches, who do you think you are? Do as other folk do, and then you can stay

        Another said, Your suffering is not for God's sake - it is all because you are so stiff-necked and obstinate.

        Others said, There is no sense in what you do. It is just some idea of your own, and you have been misled.

        Some abused us as hopeless heretics and scoundrels and said, It serves them right - that is just how they should be dealt with. We have been waiting for this for ages. They should be beheaded, hanged, or drowned.

        Some mocked when they saw us in great misery and said, Where is your God? Why doesn't he take care of you since you are so pious? Let him help you, let him get you out of this.

        Others said, Aren't you fools? If you were in the right, wouldn't the emperor and kings and their scholars and other educated men agree with you? In short, on top of our hardships we had to hear every kind of taunt.

        Then many grew disheartened, weakened, and beaten down, and so they deserted God and the truth. They could not remain steadfast on the rough path in this wilderness, but preferred enjoying the pleasures of sin and the world to suffering evil with God's people and to bearing the shame of Christ. These were the ones who had been shallow and lax and had not served God in earnest while they lived in the house of the Lord during good times. They were unable to hold out and could not disguise it. They had to go, like chaff that cannot stay with the good wheat against the force of the wind. Of those whose hearts were impure, who had burdened themselves with sins, not one held out to the end. They grew faint and weary. These weaklings let worldly happiness and the favor of the devil win them over. Unable and unwilling to suffer for God's sake, they were ready to incur suffering for the devil's sake. Their folly will bring them to a horrible end.

        Yet many remained steadfast and were not moved from the way of truth, even though hardships of every shape and form put them to the test. They were robbed and beaten countless times, stripped of their clothing, and whatever they had was taken from them again and again. They were not safe anywhere. People whom they had trusted to keep things locked away for them seized what they pleased, even while the brothers were sheltering in their houses. This period of deep distress lasted several years without a break. Even then it did not end but grew worse, as follows.

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1550 All Anabaptists given notice to leave country

         In 1550, a general Diet was held in Brünn in Moravia, to which King Ferdinand himself came from Vienna with many cavalrymen. When he heard that the brothers were still moving about the country like pilgrims, his orders were as ruthless as before. Anyone who did not comply and drive these people out of the country would incur serious punishment and the displeasure of the king. Petitioning would be useless; this sect must be driven out of all the king's lands. He gave them a short time - until St. John the Baptist's Day [June 24] - to prepare, but then they would have to leave.

        This was proclaimed throughout the land. The following decree was nailed to town hall doors up and down the country: All Anabaptists (the dear brothers and sisters) are given notice to leave the country by St. John the Baptist's Day by order of His Majesty the Holy Roman Emperor.

        When the time was running out, the lords started to evict any who were still on their estates. So the persecution gathered force, and there were still fewer places where they could find rest or shelter. The foxes have holes and the birds of the air have nests, but the believers had no place at all in those days.

        Now there was a wicked miller who had come to Moravia a short while before. His wife had become a believer and joined us there. When he saw that everyone was free to attack the brothers (for God had delivered them into their hands), he used his wife as an excuse for stopping any believer he met, robbing and beating him without mercy. So in him Satan gained a useful tool.

                He roamed up and down the countryside, stealing wherever he could. He unharnessed horses from wagons, feeling sure that he would meet no resistance. He was not afraid to vent his fury, for no one raised a hand to help the believers. People looked on and tolerated it all. They were so godless that they allowed the man free rein. He continued like this for a long time, until he died.

        Since the enemy now had the upper hand, people no longer tolerated large groups of believers in the houses. They were ordered to divide up still further and did so with great pain.

        Everyone who gave them shelter put them to work for his own profit and exploited them in all possible ways. The believers would have borne it all thankfully, if only to find shelter for their children and their old and sick. But it was not enough; the persecution raged on. Houses were searched frequently to see if the believers were really out. People were strictly forbidden to harbor them lest they themselves be taken immediately to the lords and judges. To prevent the faithful from finding any place at all to stay, some householders were imprisoned or fined for sheltering them.

        Many of the believers then had to stay away from houses and flee to the woods and mountains in the cold of winter. They dug holes in the earth to live in, like foxes. *

        Hard as such conditions were, they would have endured it all thankfully if only they had been left alone. But even there they were soon hunted down.

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1550 Foxes have holes, birds have nests, but believers had no place

         At Poppitz, where believers were living in holes under ground, some godless men built a fire at the entrance and tried to suffocate them or smoke them out, but they were stopped and driven away. Thieving gangs would chase believers out of thickets and woods and force them to move on. Around the Mayberg many lived with their children in holes among the bushes for a time. They also lived in rocky crevasses and caves in the Mayberg cliffs and in other similar places in Moravia, wherever they could. *

        At Gätte in Hungary there were still about 250 children in one household, as well as sick and old, lame and blind. Their brothers in other places supplied them with food, sending them bread, in keeping with brotherly love. But the marshal at Gätte drove the brothers back, forbidding them to enter his estates or take anyone away by water or land. It was proclaimed in the town square that none should have any dealings with us. Guards were set at the town gates to prevent any brother from entering. If a man identified himself as a brother, he had to stay out. All shelter in house or farm was barred to him, and there was to be no mercy.

        A group made camp by the waterside and put up tents, but the marshal's men drove them away and set fire to the camp so that the faithful would have nowhere to go. The men even destroyed their oven to deprive them of bread as well. There was no end to fear and need for the poor little flock. Like owls, they could not go anywhere in the daytime. People shook their heads when they saw them. They were a laughingstock. Everybody shouted at them, mocked them, and chased them off.

        When Peter Bakisch returned from Augsburg (where he had been at the time), he sent his hussars with the royal decree that every brother was to get ready to leave the community at Gätte in Hungary, where a number were still living. The king's men were coming to search the house, and so the brothers should soon be off with young and old, or else they would be forcibly evicted.

        Once again they faced fear and heartbreak. They were stopped at every turn. No one was allowed to give them shelter, although there were so many sick people and children. The ungodly crowd did not wait long. They came at night, surrounded the house, and drove old and young out into the cold. Their cruelty, violence, and malice knew no bounds; again, even a stone would have been moved to pity.

        They dragged sick people out of bed. They shrank from nothing and even took the clothes from a corpse. There was no end to the stealing. As already told, they came by night, drove the brothers out, caught some who were still in bed, chained their feet and necks with irons, and forced them to the courthouse. They locked some in a hen house and thrust fire in to burn them up.

        They used many torturers' methods, tied the brothers' hands behind their backs and racked them. They pulled the sisters by the hair to make them carry the sick people and children outside, for they did not want any left in the house by morning, or they would all be burned. The sisters bravely refused. They said they feared God and would rather die than carry children and sick people out of the house in such cold weather - it might cost them their lives, and the sisters did not want to be responsible for their deaths. Their blood would cry aloud to God.

        An ungodly mob rushed in, only too eager to carry the sick and children out into the cold. Women and men came running and searched every corner of the house, each one keen to take away more than the next. So there they were, out in the open. The sick suffered so badly from cold and exposure that many died.

        As if that were not enough, the mob did not leave the sick in peace even in the open. They ran through the camp, trying to set it on fire, drew their sabers and dealt hard blows with them, took sisters by the hair again and tried to make them carry the sick still further. Then the pitiable little flock of the faithful set out once again, although the night was very dark and they had to cross a deep river. This happened in the cold wintertime early in 1550.

        So it was that God's people were terribly persecuted all over Hungary and Moravia. It is impossible to tell all that those who loved God had to suffer for the sake of righteousness. In his malice and envy the devil, that enemy of the truth, aroused those who were full of his spirit. There he found such ready tools, such violent and ruthless servants, that he could have wished for none more zealous than these, day and night, for they gave up sleep so as not to miss anything.

        A certain brother wished to visit his wife at Nikolsburg. When he arrived at the castle, where she was nursing the governor's wife, he was taken to Lord von Liechtenstein, who angrily commanded him to renounce his faith and the brotherhood - their cause was in vain and had to be rooted out. But he was not intimidated. Even when they threatened to torture him, he refused to recant. So they threw him on the ground, tied his feet together, and hung him head down out of a high window - a heartrending sight.

        He was in such intense pain that his only wish was that they would let him fall to the ground and put an end to his life, but he had to hang until he no longer even looked like a man. Then, before he was dead, they pulled him in. The lord in his rage ordered his servants (to express it with decency) to cut off the private member from the man's body. But one of his servants said he had never seen such a thing done: that was work for a hangman, not for them. At this the tyrant himself took the knife and would have cut and wounded this brother, but his nobles protested so much that he stopped. It will bring disgrace to you throughout the country if it is talked about, they said. But what can one say? Such people know no shame.

        When this maniac learned that the brothers were living in caves and underground holes on his estates, he planned terrible things: to stab the brothers to death and to violate the women and rob them of their honor. But God in his might protected his people and foiled the tyrant's plans, for they heard of them and got away.

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1551 The faithful were at everyone's mercy

         In 1551 all work was forbidden to the brothers in many parts of Moravia, with severe penalties for disobedience. No one was to sell them anything, either. This was to hasten their departure. So they had to make do with what they had laid by in peaceful times, because they could not earn their living anymore.

        In addition, prices rose. One and a half bushels of grain cost a gulden, in some places more, and this lasted into the following year. Now many were tested by hunger and distress; some had hardly anything warm to eat in a week or two or even longer. Even dry bread was hard to get. Yet they gave thanks to God and accepted it all. They raised their hands in praise to God that they had any food at all and clear water to drink as well. When they had bread and had water to break it into, they were living well, and they were glad to work when they had work.

        In this time of want, many people pretended to be friendly and promised good wages if the brothers would work for them. Then they would withhold the money earned and send the brothers away empty-handed.

        There was a place called Pulgram on the Nikolsburg estates where the believers were out of danger for a time, so those who were physically weak took refuge there: the lame, those with leprosy and other illnesses, also mothers and their newborn babies, who usually have everyone's sympathy. But it was not to last.

        That same year 1551, a butcher named Kontheer came from Austria. His wife, who was from Hesse, came with him, and he wanted to track down the brothers on her account, for her former husband had been with us in Moravia. He gathered a rabble round him, utterly ruthless like himself. All he wanted was to make himself rich at the expense of those who were poor. He had no justifiable cause, but the hate kindled in his heart by Satan drove him to do evil.

        First he told lies to the nobles, passing on information with no truth in it. As a result he got permission to attack the brothers' shelter at Pulgram and did not rest until he arrived there with his followers. None were spared. They stole from all whatever they wanted - from the sick, the children, and the infirm - not even the mothers with newborn babies or the crippled were spared. Neither friendliness nor entreaty had any effect. They took whatever they could. In the dark night they dragged the sick and bedridden out of bed and took away the sheets they lay on. They took bread and drove hogs and other livestock away. Nothing that was said to them was received with respect. In a short time, all of the poor little flock were driven out into the woods, where they camped for some time.

        More scoundrels soon arrived, planning to steal from the brothers. The robbers waited in the bushes during the day so as to get at their victims quickly when night came and no one could stop them.

        The robbers met a brother named Jakob Binder not far from the camp. They treated him brutally, for his screams could not be heard and there was no one to see. They robbed him and threw him in the Thaya River. Then they went and robbed the others. This was what happened to the poor, the infirm, the sick, and the mothers with newborn babies - to anyone who was weak.

        In this time of deep suffering many of the faithful crossed over into Austria in little groups and tried to find work, food, and shelter. Some traveled a long way, north of Retz near the Danube. They went to many places, one group here, and another there. In Austria they were occasionally given work and a place to stay. But the devil's envy did not let them prosper long. That year, 1551, a man called Lang Hans was placed in office and came as a provost in the name of the king. He rode around Austria and inquired where the brothers were. He searched in many villages and listed householders who had lodged them, threatening to report them to the king in Vienna. He scared them into giving him gifts, which became his profit. The faithful had no choice but to leave. Even in the woods they could not stay hidden for long.

        So again they were driven out of Austria into Moravia, because no one was ready to face danger and harm on their account.

        In many cases, they left their belongings with those who had sheltered them, but their trust was betrayed, and things were stolen. Some who had housed them kept their goods as compensation in case they were punished for lodging them.

        Two more men came in 1551 all the way from Upper Austria. They had previously wanted to become brothers, especially old Hans Bader's son. Now all they wanted was to rob. They went from one place to another, showing a letter of authorization from the king. With two companions to help them, they appeared before the judge and were well pleased when he gave them his support.

        Many of our possessions had been given to a certain Festel to store in his house at Schakwitz. In broad daylight these rogues broke in and made off with it all. No one resisted them. The judge, who should have put a stop to it, was on their side. Most of the booty was put in his house overnight. But this thieving was stopped, for God would not permit it. He roused people in other places, who took the matter in hand when they heard of such injustice. One of the robbers escaped, but the others were arrested for their impudent wickedness and taken to the castle at Göding. There they were held for a long time, to their great annoyance. So they were put out of action and their spite counted for nothing. God prevented them from carrying out their evil intentions.

        Certainly, the prophet spoke the truth when he said, In all the neighboring places there will be a violent attack on all who fear the Lord. They will be like doves; not one will be spared. Their enemies will plunder and destroy all who fear the Lord. They will take their goods and drive them out of their homes. Then it will be known who my faithful people are, who have stood the test like gold in the assayer's fire. 'Listen, my beloved,' says the Lord, 'understand that the days of harsh suffering are here, but I will rescue you. Away with your fears and doubts, for God is your leader!' And truly God rescued his people and led them; otherwise not one would have been left. They would have been swallowed up like water on dry earth. But God upheld them and protected their faith.

        After this, the faithful still had to wander from place to place in want and suffering.

        Provincial Diets were held, and every lord made sure that brothers left his land because the king had decreed it and they feared his threats. Not wishing to incur royal disfavor, they carried out the royal mandate, although they themselves had often said this was a God-fearing people and their beliefs were true. The lords feared none but the king. They took no account of God in heaven. The more the rabble noticed what was happening, the more recklessly they began to plunder.

        The faithful were driven out of Moravia into Hungary, out of Hungary back into Moravia, out of Moravia into Austria, out of Austria back into Moravia. In short, they had no home. They were forced to move hither and thither, and many of them were without shelter, whereas the greatest villains in the country had no trouble finding lodging.

        It would take much too long to tell it all from the beginning, to recount the various things that happened to the faithful. Many know it only too well, for they went through it themselves. They were at everyone's mercy, a spectacle for old and young, for children on the streets, for rich and poor. No doubt about it their way was small and narrow.

        In spite of this long and harsh oppression, they did not waver. They thanked the Lord that they were found worthy to suffer for his name's sake. Although to their great sorrow many of their number became unfaithful and returned to the world, the others held the more firmly to God. Their only plea was that, he might protect them from evil and keep them faithful, that he might lend them endurance and strength. This the Lord granted them, and they overcame everything through faith, the victory by which we overcome the world. Although the ungodly stormed and raved, the Lord often thwarted their plans, so their plots came to nothing. He lets men see his power from time to time to show that if we only trust him, no one can do anything if it is not his will.

        The believers had to suffer all these things because they had accepted the faith and truth of God, of our Lord Jesus Christ, setting value not on the pope's infant baptism, but on the baptism of Christ alone. Nor did they believe in the idolatrous Eucharist, where Christ - in the same manner that he hung upon the cross with his flesh and blood, skin and hair, hands and feet - is supposed to be bodily present in such a morsel of bread, on every occasion, a thousand times over. Instead, they believed that, as the Scriptures say, the Lord's Supper should be held in remembrance of his suffering and death, through which he redeemed us and made us members of his body.

        Because the believers had left the impure, wicked church and had testified against it, Satan, envious from the beginning, worked on that antichrist, the pope, and on the mob of priests until they made the king do what they wanted. Then the king forced the lords of the estates to submit to his will and carry out the priests' wishes.

        Woe to them at the time of God's judgment, for then they will no longer be kings and lords with their priests. They will share the same lot and judgment as Pharaoh, the Egyptian king who oppressed the Israelite people, as Sennacherib, proud Haman, King Nebuchadnezzar, and King Antiochus, who also cruelly oppressed and tormented God's people in times past, each wanting to bring all nations to his own faith; and as bloodthirsty Jezebel and her four hundred false prophets, who persecuted and killed the true prophets of God. All these persecutors will have the same punishment in eternal damnation if they die without sincere repentance and conversion. For this reason they are to be pitied and wept over, not envied. Innocent blood cries out from the earth to God in heaven and will not be forgotten.

        Blessed are those who have endured faithfully to the end, for they will possess the kingdom of their Father in heaven, which has been prepared for them from the beginning of the world. During these times of great tribulation, God added many to the church. People came from many places and believed, changed their lives, and took up the cross. Often more joined than later, in good times. They were not put off by great tribulation because they had true zeal, which led them to genuine Christianity and love of God.

        All this is described and written down as a record, especially for you, their descendants living in times when God gives peace, so that none of us think there will always be peace. At the same time, when God blesses us in temporal matters, let us be thankful and remember that our brothers and sisters of earlier times would not have known how to praise and thank God enough if they had had only a half, a third, or even less, of what we have now. Indeed, anyone who cannot endure now, in these good times, has not stood the test as a true Christian.

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1551 After years of distress, life in community was begun anew

         If ever God should bring similar tribulation on us, their descendants, we should not be taken by surprise but should show the same patience and endurance to the end, to the praise and glory of God.

        After five years of great distress we gathered once more and began to practice community as wholeheartedly as ever. We were moved to give our heartfelt praise, honor, and glory to God in heaven, who sends times of tribulation and also frees us from them. It had seemed as if we would never be together again. The ungodly shattered our hopes again and again, and we thought, If God should ever gather us again, how dear and precious would each one be to us, how we would love one another, and how we would thank God!

        Now God has granted it. Oh, if only each one would consider and realize what a grace, what a gift from God it is, to be able to live together and not need to be involved in the impure life of the world and its shameless people! Often one's heart weeps like faithful Lot in Sodom. It would be better to lie under the bench at a gathering of believers than to recline on one of Sodom's fine beds. The evil ways of the ungodly are a terrible example for young people. Every time a believer prays to God or gives thanks, the mockery of the ungodly is at its worst. Think how they would have railed at the Word of God and other holy things if there had been the chance to proclaim it! Now, praise be to God on high, he has granted every opportunity to hear it again.

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1550 Wolf Sailer passed away

         In 1550, during those years of distress, our dear brother Wolf Sailer, servant of God's Word and his church, fell asleep in the Lord at Saitz in Moravia. He had brought us, his fellows in the faith, much wholesome teaching and comfort. He had put all the psalms of David into verse, and we still sing them in the church. He had also composed other beautiful songs of praise and comfort. He was a truly gifted brother. *

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1553 New Communities established at Schadowitz and at Gobschitz,

         In 1553 at Sabatisch in Hungary Hans Mändel and Bartel Riegel were confirmed by the elders with the laying on of hands for the service of the Gospel and were immediately sent on mission to Tirol. Many people found faith through their witness. In 1553 the brothers began to establish communities at Schadowitz and at Gobschitz.

        On one occasion at Freischütz in 1554 seventy people at one time received the baptism commanded by Christ.,

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1555 Hans Mändel's and Michael Veldthaler's encounter with Taufkircher

         In 1555 brother Hans Pürchner from Saalen was captured at Kortsch in the Adige region and was taken by the constables to the governor at Schlanders. He was immediately interrogated under torture and put on the rack until he could neither stand on his feet nor walk one step nor bring his hands to his mouth. Then he was clamped tight in the stocks in a dungeon and kept there over six months. Finally he was condemned to death and executed with the sword. A song which we still sing gives witness to his suffering and death.

        That same year, a Bavarian nobleman by the name of Taufkircher sent a message with some people traveling to Freischütz in Hungary, asking Leonhard Lanzenstiel, servant of the Lord and of his church, to send several brothers and a minister to establish a church community in Bavaria. Since Taufkircher and others with him persisted, promising to bear patiently all that might happen to them, whatever the cost, and pleading with the brothers to make the venture for their sake, the brothers were moved to agree.

        It was decided that Hans Mändel, a servant of the Word of God, should journey to Bavaria. As there had been a special request for brother Michael Veldthaler to come too, he went on ahead with several brothers, and after them came brother Christoph Achtznit and others. In spite of the danger that soon became apparent, they investigated the situation so that Hans Mändel would know how matters stood when he arrived.

        They had thought that in Taufkircher they would meet a man on fire to talk about questions of faith. Taufkircher, however, had completely changed his mind; he denied his earlier request for Veldthaler or the brothers to come, and said he did not want them to visit him and he was not going to meet them.

        He tried to turn some against us who had once been Lutherans like himself, but who were now filled with love to our church, acknowledging our faith, teaching, and way of life as better than their own.

        When Hans Mändel, a servant of the Lord's Word, arrived to take up the task for which he had been sent, there was a great uproar against the believers because many eager hearts responded to him and received the Word of God. Anger and hatred flared up in Taufkircher. He spread lies about the zealous, who wanted to hold to the truth. He said that he had wished to speak with Veldthaler and with the minister Hans Mändel, but that the zealous had acted impulsively and on their own had arranged for the visit of Hans Mändel and Veldthaler. This troubled the two brothers a great deal, and for more reasons than one.

        Although this nobleman had agreed to their meeting in his castle at Guttenburg, he did not keep his word. Instead he planned for it to take place in an extremely dangerous location: a farmhouse at Galbach, on the border between two jurisdictions, Kraiburg and Mermos, where he assembled the worst enemies and defamers of the truth. When this became known, the zealous regretted that they had promised to have the meeting. But to avoid giving offense, the brothers attended, though in fear of their lives. Hans Mändel felt this so keenly that he said, in all the imprisonments and hardships he had endured since becoming a Christian, never had anything struck such fear into his heart as this. They could think of no other solution, however, and felt it was best to go ahead; they put their trust in the Lord and dared to go that night to the appointed place.

        The nobleman was there with his supporters, and the room was filled to overflowing. People were standing on benches and outside the windows. Veldthaler went first because he knew the nobleman, and as he and Hans Mändel entered the room, they wished everyone the grace of God through Jesus Christ. Then the brothers sat down with Taufkircher to hear what he thought and what he wanted of them. He started out with lies, saying he had not asked them to come, had nothing to discuss with them, and did not need their teaching.

        Then he said he was steward of what his Master and Lord had given him and St. Peter could not take it from him, implying that Peter, and the brothers, too, forced their followers into community of goods, which Christ had not done. To these unfitting words Michael Veldthaler replied, My Lord Taufkircher, you are going too far. It is presumptuous of you to speak against Peter in this way. You should not do that. Would St. Peter take yours away? Taufkircher's response was, Oh, you serpent! You serpent!

        Brother Hans Mändel, faithful servant of God that he was, wished to convince him on this point, but Taufkircher asked them to listen to his grievances against the brothers and not interrupt, as it would confuse him. Later he would listen for a whole hour to their point of view.

        But having lied about one thing, he was now lying about another. He started off by asking whether the Holy Spirit came to a person through the laying on of hands, to which Hans Mändel answered briefly, Yes, but to varying degrees. At this, Taufkircher shot contemptuous questions at the brothers, venting his anger and malice. Then he broke off and said he had not come to be instructed by them. He had summoned them in order to expose them, to admonish them for leading others astray, and to protect good people from being misled. A man named Pfenningmann, who had only recently become a brother, spoke up in front of everyone present, saying he had not been misled, but it is the very truth, your lordship.

        The nobleman got to his feet. He told them that there were spies everywhere, on land and sea, and if the brothers were caught, they would have a hard time getting away - they were being too closely watched. They would have their heads cut off, which would be a good thing - after that the fires of hell were waiting for them. And he went off with his ungodly followers.

        The brothers reminded him of his promise to let them explain their standpoint, but it was of no use. The nobleman was so furious with them, without any cause, that they could only expect the sheriffs and constables to descend on them the moment he left, as a wolf snatches a sheep or a hawk takes a dove. But God did not let this happen. He protected them, mindful of his cause. All praise and honor be to him! This world is full of pitfalls for those who do the work of the Lord.

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1555 Attempts to capture Hans Mändel

         It was then decided that Hans Mändel, the servant of the Lord's Word, should go to several places on this side of the Alz around Kraiburg, Mermos, Altötting, and Braunau, to proclaim the truth to those longing to hear it.

        As soon as he started out and the four local courts heard of it, they opposed him with all their might. They sent spies, both secretly and openly, to find out what was going on. Some of these pretended they wanted to hear what the faithful taught and were eager to become believers. When this fraud failed to track Hans Mändel down, the officers of the law came out in full force, especially those from Mermos. The sheriff with twenty-four men in armor, equipped with every kind of weapon, came on horseback and on foot to where the believers were gathered, since their meeting place had been betrayed. But God in his grace defeated the enemies' purpose. It was so cold that the ground crunched underfoot, and the moon was very bright. Besides, the brothers were keeping good watch and were fully informed. Their enemies set out, hoping to make a surprise attack, but the Lord made them lose heart. So halfway there they turned back, saying, The devil tells them everything. They were furious because they had tried for eleven nights in vain.

        Similar attempts were made on the other side of the Alz, in the jurisdictions of Tittmoning, Trostberg, and Walt. Day and night, the persecutors worked for the devil: homes were young in faith, they all recanted except one, Christel, who remained faithful. He testified to the truth and held to it, and because of his steadfastness, he was condemned to death and executed with the sword at Mermos in the early months of 1555. He had never lived in the church community, but once he had come to know and accept the truth, he defended it with his blood in the strength of God. One man said he should curse just once - just one little curse - and he would be set free. But he refused out of love to God and chose a bitter death instead.

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1555 The plight of some of the brothers' children

         Messages came from those in prison asking that their little children be taken into the brothers' care and sent to the church community. The brothers would have been glad to do this, but it was impossible. After some consideration, however, they sent for one brother's children, who were at Grund in the jurisdiction of Mermos. The children were to come to a place about a mile away, where the brothers were hiding for a day and a night in the straw.

        When the boy arrived with his little sister, the brothers considered what to do, explaining that the parents had asked them to help the children, but at that moment it was impossible to get them out of the country because the river was frozen and every highway and byway was being watched. They asked the children if they had any relative in the neighborhood. Yes, they had a cousin. He, too, had received a message from their parents in prison to look after them. The brothers asked several times whether their cousin could be trusted if they were to approach him, and the children assured them there would be no danger. So they sent the two children to this cousin, asking him to come that night to their house; the brothers said they would be there, too. They asked the children to give them a warning if they heard anything strange, which they promised to do.

        After the children had explained it all to their cousin, he went straight to the sheriff at Mermos to inform him. The sheriff was delighted. Hoping to make a name for himself, he set out early with twenty-four well-equipped men, occupied the house, and had every path watched to prevent any escape. The brothers suspected nothing. The sheriff kept watch with his ungodly band until midnight. He got quite angry when time passed and the brothers did not come. Several times he seized the boy by the hair and called him a young liar. In the end he said it was a deliberate trick.

        The boy replied, My lord, they are sure to come. But the sheriff said: The devil tells them everything, because the same thing had happened to him several times before. He went away as if thinking he had been deceived. But to be on the safe side, he left four men to guard the house, the worst rogues from among all the servants of Pilate. He gave orders that if the brothers came they should be taken alive if at all possible. If not, they should be killed by any available means: struck down, shot, or strangled. He promised that this would earn a pension for life from his highness, the prince of Bavaria.

        The men did their best. They tried to plan so that no one could escape. Time went by, and it was two in the morning before the brothers came and knocked a few times. The scoundrels in the house, figuring the moment had come, flung the door open and fell on the brothers with loud yells. They struck at them with their spears. The brothers nearly dropped in their tracks from fright. The men attacked Christoph Achtznit and struck him down as if he were an ox; his whole head was covered with blood. Then they bound him and took him away to Burghausen.

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1555 Michael Veldthaler's desperate escape

         Brother Michael Veldthaler fled in terror, not knowing which direction to take. He ran across the garden to the fence, which was high and covered with thorns, and flung himself over head first. The thorns tore his face badly, but in his terror he never noticed. He ran across a plowed field and then a swamp, on through the moonlit night in the bitter cold, until his feet were soaked from the snow and the mud. He reached a forest and fell on his knees to pray to the Lord. Soon after, he found himself at the house from which he and Christoph Achtznit had set out earlier. He told the householder his plight, but the man did not want him under his roof again because the noblemen in Mühldorf had heard of their earlier stay at his place.

        Michael had to leave the house, not knowing where to go. He was wet through and through, and it was snowing and raining. He went into the woods with no prospect of anything but freezing to death, for he dared not be seen. He stopped by a thicket and took the clothes off the upper part of his body to wrap around his legs against the frost and cold. While this was a help to the lower part of his body, the upper part froze. When he could stand the cold no longer, he thought rather than freeze, he would go into a house, whether or not he was caught. Better to die an honorable death than to freeze to death so miserably. Trusting in the Lord, he risked returning to the man who had sheltered them before, since there was nowhere else to go.

        Soon a brother came to the house and asked through the window whether Michael Veldthaler and Christoph Achtznit were there. We do not know whether the two have been taken prisoner or not, he said.

        Michael was overjoyed - it was as if the Lord had sent him an angel. He set out again, and that same night he bade farewell to a group who were on their way to the church community, since Hans Mändel was in Upper Austria and Hansl Gerber with him.

        So Michael Veldthaler was somewhat encouraged, but for many weeks, right into Lent, he had to continue on his own, spreading the message among people who were eager to learn the truth. Then he traveled home with those who wanted to join the church community, and they were protected from the jaws of the ravening lion.

        Brother Christoph Achtznit was still in prison at Burghausen. He remained steadfast, yet the Lord enabled him to escape with a good conscience, thanks to his relatives. His sister Juliana brought him the means to set himself free. So he escaped and returned to the church community.

        All this happened in Bavaria, when the light of truth was brought to the people and began to catch fire among them. God's messengers, who help others escape destruction, risk paying a high price in this world, and thus it has been from the beginning.

        This account was specially included as a good example of the way our dear brothers carried out the work of mission in those days, and the conditions they labored under. Although these two returned safely to the church community, many had to give their lives for the cause, as we see again and again in this chronicle.

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1556 Peter Ridemann passed away

         In 1556 a brilliant comet with a long, sweeping tail was seen in the sky.

        In 1556, on the first day of December, dear brother Peter Ridemann fell asleep in the Lord at Protzka in Hungary. He was born at Hirschberg in Silesia, a man inspired and highly gifted by God, a servant of God's Word and the Elder of the whole church. His teaching and explanation of Scripture was of great value to us, his companions in the faith.

        He had served the church as servant of God's Word for twenty-seven years; this included a total of nine years in prison. The first time, he was imprisoned at Gmünden in Upper Austria for three years and four weeks. It was here that he got the name Peter of Gmünden. The second time, he was at Nuremberg for four years and ten weeks. The third and last time was at Marburg and Wolkersdorf in Hesse for about a year and a half.

        He endured his bondage for the sake of divine truth and for his testimony to Jesus Christ, and God the Lord helped him regain his freedom with a steadfast, peaceful heart and pure conscience without any dissembling.

        Peter Ridemann wrote many wonderful epistles, from prison and from the community, to brothers and sisters who were also prisoners or living elsewhere. While incarcerated in Marburg and Wolkersdorf in Hesse, he wrote down the complete account of our religion, teaching, and faith. Both in prison and in the church community, he wrote many beautiful Christian songs, spiritual and biblical, for he was rich in all the secrets of God. The gift of God's Word flowed from him like running water and brimmed over. All who heard him were filled with joy. He lived to be nearly fifty. *

        On his deathbed he wrote one more song as a farewell. It begins,

        Quitt, ledig, los hat uns gemacht

        Christus vom Tod des Teufels Macht

        (From death's bonds Christ redeemed us,

        From the devil's might he freed us). This is still sung by the community.

        The brothers and the people were in deep grief over his illness and full of anxiety about his leaving them, so at his end he spoke these words from the prophet Esdras to them: Go your way, eat the new and drink the sweet and give gifts to those who have nothing; for this day is holy to our God. So do not be grieved, for the joy of the Lord is your strength. (1. Esdras 9:50-54) Then he passed away in the Lord.

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1557 Hans Kräl's Imprisonment and release

         In 1557 the brothers started communities at Pergen and Voitelsbrunn and a big community at Kostel.

        Also in 1557 Lorenz Huf and other Swiss Brethren in his congregation in the Rhineland spoke over many articles of faith together, became united in the Lord, and joined the Hutterian Brothers.

        In the same year Peter Diack drove the community out of their place at Freischütz in Hungary, seizing and carrying off anything he could transport.

        In this year, shortly before Ascension Day, brother Hans Kräl (called Kitzbühler after his birthplace) was taken prisoner for the sake of divine truth at Taufers in the Puster Valley. For two years, all but five weeks he suffered harsh imprisonment there, one and a half years in a dungeon and thirty-seven weeks in the stocks in another prison. Then, escorted by a constable, he was sent off to the galleys. In Niederdorf in the Puster Valley he regained his freedom without stain to his conscience and returned in peace to the church. He made a song, still sung among us, which recounts his hardships and sufferings. *

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1558 Bastel Binder denies the truth & dies unable to repent

         On January 9, 1558, at Aachen in the Netherlands, Hans Raiffer, a smith by trade, a servant of the Gospel and an apostle of Jesus Christ, was captured with eleven others for the sake of divine truth. He was questioned under torture and kept prisoner for some months until the autumn. During this time he wrote many fine letters and epistles to the church of the Lord and his fellow prisoners, and also made beautiful songs of praise to God.

        Hans Raiffer and the four brothers, Matthias Schmidt, Heinrich Adam, Hans Werner, and Tulman Schneider were each bound to a pillar and strangled. The sixth brother recanted, but soon made his way back to the community and found repentance. After long imprisonment and cruel treatment, the six sisters were beaten with rods and set free. They returned to the church in the peace of God. But the brothers had to seal their faithful witness to divine truth by shedding their blood.

        The endurance of these brothers and sisters so shook and convinced the people of Aachen that they stopped hunting them and left them unmolested. They felt a deep remorse for what they had done, especially those who were directly involved. Without doubt they must have suffered many pangs of conscience.

        From this time onward, many people from the Netherlands, Aachen, and the Rhineland were filled with zeal, wanting to change their lives, and they joined the church.

        During this year 1558 communities were begun at Neumühl and Tracht. *

        Also this year Conrad Haintzeman, a young brother and a cobbler by trade, was taken prisoner at Stein near Krems on the Danube while traveling from Swabia with a little group of believers.

        A few days earlier Bastel Binder, another brother, had been traveling in the same area with a group from the Adige Valley and had also been captured at Stein. Bastel Binder renounced his faith because he was so badly mistreated by the authorities. When Conrad Haintzeman was arrested, he knew nothing about these others. He did not find out until he was brought into court. There, in front of the magistrates, the priests baptized a newborn baby with their useless, misleading infant baptism. The judge asked the unfaithful Bastel whether that was true Christian baptism.

        Yes, said Bastel, it is

        Bastel, you are speaking against God and your own conscience, said brother Conrad, contradicting him in front of the magistrates. The judge was furious with Conrad and shouted insults at him. At this, Bastel denied the truth again in such a terrible way that the magistrates said they would never forget it.

        Bastel was then released. He made his way to Pergen in Moravia as if he wanted to repent. Suddenly he died of the plague, cut off by the wrath of God without having found repentance.

        Brother Conrad was taken to Vienna and handed over to the magistrates. For the sake of his faith in divine truth he was imprisoned in the courthouse for a year and several weeks. While he was there, Emperor Ferdinand attended the great Imperial Diet at Augsburg. The bishop of Vienna had Conrad brought before him twice in the dark of night, for he wanted to have him executed in secret. The Lord frustrated his plan and brought it to nothing, for a Lutheran chaplain appealed to King Maximilian on Conrad's behalf, and the king released him. Then, with unsullied heart and a good conscience, Conrad traveled back to Moravia and to the church community. Two letters are still preserved which he wrote to the church from prison.

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1559 Wolf Mair and Wolf Huber executed at Salzburg

         In 1559, two brothers, Wolf Mair and Wolf Huber, were arrested in the Salzburg area because of their belief in divine truth. They were taken to Tittmoning and on to Salzburg. At both places they were cruelly tortured and after great suffering they were put to death. They were executed with the sword and then burned. Songs testify to their willingness for martyrdom. *

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1560 Klaus Felbinger's and Hans Leutner's undismayed execution

         In 1560, three brothers were chosen and appointed to the service of the Gospel: Hans Kräl, Michel Veldthaler, and Conrad Haintzeman.

        That same year, brother Klaus Felbinger or Schlosser, a servant of God's Word who was still in a time of testing, was arrested near Neumarkt in Bavaria, together with another brother, Hans Leutner. They were taken to Landshut and handed over to the authorities. The magistrates and priests tried many different methods, from agonizing tortures to kindness, but they could not bring the brothers to renounce divine truth. This is well proved in the epistle that dear brother Klaus Felbinger wrote from prison to Leonhard Seiler, and which we still have in the community.

        After this they were sentenced to death by the sword. Brother Hans Leutner, who was to go first to the execution block, said to Klaus, Now, brother Klaus, if my death will terrify you, then you go first and I will wait till last. Brother Klaus replied, No! Oh, no! I will not be terrified. So Hans gave his neck to the sword, and Klaus looked on undismayed. He did not even turn pale. Anyone who did not know would have thought it did not concern him. Then he, too, stepped forward, knelt down, and gave his head for the sake of faith and divine truth. Both brothers witnessed valiantly with their blood. They were executed on July 19, 1560.

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1560 Hans Mändel forewarned of suffering in dungeon

         On the Friday after St. Martin's Day Nov. 11, 1560, Hans Mändel, also called Klein (Little) Hansel, was taken prisoner near Rosenheim in Bavaria because of his belief in divine truth. He was a servant of God's Word and his church and had been sent on mission into other lands many times. Arrested with him were Jörg Rack, a servant for temporal needs, and Eustachius Kotter, a vinedresser.

        They were taken to Innsbruck and handed over to the authorities. Because Hans Mändel was a minister, he was imprisoned in the Vellenburg, in a deep dungeon. He wrote that it was full of worms and vermin. The bats flew around him until the dungeon whirred with them, and the mice carried away his food and ran around him in great numbers.

        The spirits whom God sends to terrify the ungodly at night were now sent to serve and help him. The Lord forewarned him through such a spirit when the noblemen were coming to question him. It called him by name and told him to prepare himself and to be ready to suffer. (Jörg Liebich had been imprisoned several years earlier in the same dungeon and had suffered many attacks of the evil one.)

        The other two brothers were put in the Krauterturm at Innsbruck. All three remained in prison until the following year, 1561.

        On January 2, the authorities questioned Hans Mändel, using both friendliness and cruelty. Then they questioned Eustachius and Jörg Rack, each separately. The brothers staunchly defended many points of their belief. Minutes were made at the hearing and sent to Vienna and elsewhere for examination. The most relevant parts of their confessions were selected, and we have them in writing word for word in the church.

        After their trial they were returned to their dungeons and stayed there until June 13, the Friday after St. Vitus' Day, when they were condemned to death because they would not be moved from their faith.

        A great crowd was present when their sentence was read out. The brothers spoke powerfully to the magistrates and jurors about the judgment they were bringing upon themselves from God: shedding innocent blood would cause their damnation even though they said they had to judge according to the imperial mandate.

        Hans Mändel told them, You blind world, each of you must judge according to your own conscience, so that you can answer for it before God! If you judge and condemn according to the imperial mandate, how can you answer to God?

        Brother Eustachius also said, What do we care about the imperial mandate you read out to us? Read out of our Confession of Faith, based on Holy Scripture. It is God's truth for which we must suffer today. They spoke joyfully and called the people to repentance.

        When brothers Jörg Rack and Eustachius were led out of the courthouse, Jörg began to call to people all along the streets until they reached the place of execution. He urged them to turn from their sins, repent, and follow the way of truth: it was for this truth that he was being executed that day.

        The servant Hans Mändel was now brought to the place of execution, and the brothers met in great joy and praised God. Brother Leonhard Dax came up and greeted them. They shook hands and took leave of one another, the condemned brothers joyfully praising God that they had still been able to see another believer.

        Hans Mändel spoke to the people, calling them to repent of their sins and follow the truth of God so that they would not be damned but might find salvation in Christ Jesus. Yes, he raised his voice valiantly, saying, What I have taught and confessed is divine truth, and today I will witness to it with my blood. And he did not stop proclaiming repentance.

        The judge said several times, Now, Hans, listen a moment! Then he was quiet for a while, but afterward he went on speaking until he was almost hoarse. Right up to their deaths, the brothers exhorted the people to turn away from the unjust life of this world. They were not cut short but given ample opportunity to speak.

        They were also allowed to pray together. So they brought their earnest prayer to God, praising and thanking him for keeping them steadfast in faith all this time, and asking that he continue to do so until their deaths, now so close upon them. They commended their spirits into the Lord's hands when body and soul should part.

        Their indictment was read out to them, and the following points were stressed:

        FIRST, they did not believe that the blessed body of Jesus Christ is present in the bread at the mass but believed in celebrating the Lord's Supper just as Christ held it with his disciples.

        SECOND, they set no value on infant baptism, valuing only the true Christian baptism that Christ commanded his disciples to practice.

        THIRD, they upheld  Marriage - they acknowledged this and did not contradict it.

        Other articles of faith were read out. For each point they first stated the Roman Catholic position and then that of the brothers. The clerk who had put the record together had great understanding for the brothers and did not want to give it a slanderous and blasphemous slant as is usually done.

        After that, the brothers were taken to their execution on the hog meadow near the huntsman's shed. There, Eustachius, who was sickly and weak, was beheaded first. Next Jörg Rack went joyfully up to the executioner, spun around on one foot, and cried out, Here I forsake wife and child, house and home, life and limb for the sake of divine truth! He knelt down, and the executioner beheaded him, too.

        Hans Mändel was last. When he saw the two lying there beheaded, he said as if to himself, My brothers, he who overcomes will inherit all things.

        The executioner took him, bound him to the ladder, kindled the fire, and pushed him in, still living. Then he put the two beheaded bodies on the pyre as well and burned them all to ashes.

        In this manner, the three brothers courageously sealed their witness to the true faith in Christ with their lives and their deaths, their words and their blood, and God gave them the victory. Brother Stoffel Schneider, who was present, saw and heard how courageous they were.

        There still exist letters to the church, written by the brothers in prison, and songs they made up and sang in their bondage and suffering.

        In the year 1560, a community was begun at Niemtschan on the other side of Austerlitz.

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1564 Rebellious members excluded & repented

         In 1564 several members - Christel Schmidt, Jörg Knofloch, Hans Neuhöfel, and others - banded together to oppose the ministers and elders on the church's attitude toward divorce. They were excluded.

        Later some repented, but the others went the way of the world, and they bear their own judgment. They died soon after in their sins.

        On their deathbeds they lamented bitterly and were full of fear and remorse, especially Knofloch and Neuhöfel. They longed for repentance and peace with the church but did not experience it.

        In 1564, we started the community at Turnitz. *

        In 1564, Brother Julius Klampferer from northern Italy was imprisoned at Venice for the sake of divine truth. He was interrogated many times. His examiners argued with him to make him recant, but he answered every question with the simple truth. In the end, after he had shown great steadfastness, he was sentenced to be thrown into the depths of the sea and this was carried out.

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1565 Leonhart Lanzenstiel passed away/Church entrusted to Peter Walpot

         In the year 1565, dear brother Leonhard Lanzenstiel or Seiler became ill and fell asleep in the Lord on March 3 at Klein Niemtschitz near Prahlitz. He was a servant of Jesus Christ and as Elder had led the whole church, which had been entrusted to his care by Hans Amon at the beginning of 1542. For twenty-three years he faithfully cared for the church, enduring much suffering and many struggles, and enriching us, his brothers in the faith, with his teaching and explanation of the Scriptures. He also wrote comforting letters to those who were suffering or in prison. When he himself was in prison for the sake of divine truth, he wrote similar letters to the church. Some of them are still preserved among us.

        Soon after Leonhard had passed away, brothers from many communities met with the elders, and after taking counsel in the fear of God, they elected brother Peter Walpot or Scherer to take Leonhard's place. Peter Walpot had been faithfully carrying out the service of God's Word for twenty-three years. They entrusted the church of the Lord to him, to look after its needs and keep watch over it, to care for it in every way. From this time on he carried out this task with utmost diligence and trustworthiness until he departed from this world, as is told later.

        About this time in 1565, two brothers were put to death in Venice after having been in prison for almost two years. They were Franciscus von der Sach, born in Italy, who was a servant of the Word still in a time of testing, and his companion, a brother called Antonius Walsch. They were drowned in the sea for the sake of divine truth.

        This same year, 1565, Farwendel, an old minister or teacher among the Swiss Brethren, united with us at Neustadt in the Haardt near the Rhine River.

        This year we brothers founded the community at Pribitz, building on a green meadow with the permission of Lord Friedrich von Zerotin and auf Seelowitz. * 

        This year we also began the community at Landshut. **

        The same year, several Gabrielite brothers from Kreuz, including old Georg Weber and his sons, became one with us in faith and joined the church community. Our brothers moved to Kreuz and established community in accordance with true Christian faith. ***

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1566 Bohemian chancellor drowned by breaking bridge

         At this time, the following incidents took place in Vienna, Austria. The Bohemian chancellor from Neuhaus spitefully intended to destroy our faith. He begged the emperor Maximilian II for permission to drive the brotherhoods out of Moravia with the support of the bishop. If everything had gone as he wished, it would have caused great distress for the church of God. As soon as the emperor yielded to his persistent requests and gave him a letter to that effect, he set out. He took leave of the lords in Vienna, saying, If God helps me return over this ditch (the Danube), you'll hear some news. He started out, but as his carriage drove onto the bridge, a beam gave way under him. The bridge fell into the Danube, taking horse, carriage, and all with it, and the chancellor and two others were drowned. Only his servant boy managed to keep afloat. When the boy saw that his lord was dead and was being carried away by the current, he seized him by the beard and shouted for help.

        Both of them were pulled out of the river and brought to the emperor. The emperor took the dead chancellor's golden chain from his neck and put it on the boy, then had the dead man carried back to Neuhaus. This was the news of which the Bohemian chancellor had spoken, not knowing what it would be. The emperor and everybody else saw it as a judgment of God. It is hard to kick against the goad, or to fight against God and attack the faith.

        This is how God deals at times with those who plan evil and want to spill innocent blood or slaughter the son before his father's eyes. For God says through the prophets, Whoever touches you touches the apple of his eye. (Zecharias 2:8) He lets them take counsel, but he brings their counsels to naught. (Isaiah 8:10)

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1567 Brothers severely tortured

         In 1567, brother Burkhard Bämerle, an old servant of the Word and of the Gospel, fell asleep in the Lord. Previously he had been in prison with Bärtel Riegel of Gündelbach because of his faith. There they had racked him terribly. (It was not merely a heavy weight that they had hung on him but the whole earth, tying him to a ring fixed in the floor and pulling him up until the sun could have shone through him. Yet he remained true to the Lord and firm in his faith.) After many trials and struggles, he passed away at Tracht in Moravia.

        This same year 1567, brother Hans Mang or Huter, a hatter by trade, was held in the prison infirmary at Sonthofen in Swabia for the sake of divine truth. He suffered severely from the cold in winter, for the irons made his feet so cold they could not get warm all night, as he wrote in a letter. But he said that on the Last Day these chains will give him warmth and comfort and be a better adornment than the gold chains around the necks of the ungodly. He remained steadfast, withstanding all the cruel attacks, and fell asleep in the Lord in the prison infirmary.

        In this year 1567 brother Nikolaus Geyersbühler, a miller by trade, a servant for temporal needs, was imprisoned at Innsbruck for the sake of divine truth. There the Jesuits and others set upon him, using both subtle and violent means. But nothing could shake his faith. He was condemned to death, beheaded, and then burned. With his blood he gave valiant witness to the holy and divine truth.

        That same year we founded communities at Wostitz, Tscheikowitz, and Pruschanek. *

        On the Sunday before St. Martin's Day [Nov. 11], brother Leonhard Dax was arrested. Thirteen years earlier he had been a priest who had loathed our way of life and persecuted the believers whenever he could. In his efforts to force a recantation he had shown great brutality to a brother named Hans Pürchner. The brother was executed at Schlanders in 1555, as has already been recorded. A little later Leonhard Dax began to change. After thinking things over, he was converted and abandoned the priesthood. He joined the church community and learned to do every kind of work. Later, he was chosen and confirmed as a servant of God's Word and sent out on mission to the lands along the Rhine, where he and six others were captured for the sake of their witness to Jesus Christ and were taken to Alzey in the Palatinate. When they had been there two weeks, the superintendent of Alzey (a Zwinglian preacher) and several others came twice to interrogate him, asking many questions on points of faith. Brother Leonhard responded with a clear witness to the truth. We have a transcription of his defense. None of the seven wavered from the truth. They were all released in 1568 and joyfully returned to the church community.

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1568 Hans Arbeiter's imprisonment and release

         On July 18, 1568, a servant of God's Word and his church, Hans Arbeiter from Aachen and another brother, Heinrich Schuster, were captured at Hainbach on the Rhine in the bishopric of Speyer. The village mayor told the constable to chain them, but the latter refused, for he did not want to share the guilt of imprisoning innocent men. He said to the mayor, You cannot order me to chain these men, who are much more devout than I am. Had I known they would be put in prison, I would have warned them.

        So the mayor bound them himself and sent them to Kirweiler. There Hans Arbeiter was put in a dark dungeon, cut off from the light of day, and Heinrich was put in the jail.

        After two weeks, the bishop's sheriff and nine others arrived to give each of the prisoners a separate hearing, asking why they had entered their lord's estate and misled his people.

        Hans's answer, the further cross examinations, and the talks held with him by the Jesuits, Dr. Lamprecht, foremost preacher in Speyer cathedral, are all described by brother Hans Arbeiter himself and - praise God! - the record is still among us. It can be found in the little book known as the Droscher book and also in the epistle book. A song in three sections about the trial and all that happened has also survived and we still sing it. *

        When the enemy of divine truth had exhausted his efforts against the brothers and they had not given way, the chief bailiff came twice more, to tell them that if they would promise never to enter the country again, they would be released. They refused, saying they had to go wherever God sent them throughout their lives and they could not promise to stay out of any area. In the end, after twenty-nine weeks in prison, they were released without any conditions. They returned to the church, steadfast and in peace and joy, and the church rejoiced and praised God.

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1569 God graciously provided for his people in time of famine

         In 1569, when dear brother Peter Walpot was Elder and shepherd of the church, a period of great scarcity began. It became so severe that in the following year, 1570, one and a half bushels of wheat cost two talers and was difficult to get even at that price. A loaf of bread cost forty-five kreuzer. Never in people's memory had there been such a famine in Moravia. Hunger and distress came upon them as a severe punishment for their ingratitude and their sins.

        Conditions improved a little in 1571, and in 1572 grain was available again. Throughout this long and difficult time, God so mercifully provided for his people that, on the whole, no one suffered privation in the true sense of the word, considering the serious conditions at that time.

        God provided through the diligence and foresight of the elders, servants of the Word, and servants for temporal needs, who faithfully cared for his people. They were constantly trying to find ways to support and feed his church community, with its widows and orphans. They challenged the people to be grateful, and shared out the church's resources with great care, giving help and advice in a loving and brotherly way. God blessed us and gave enough that we were able to help other poor people in Moravia outside our communities. But we had to live very frugally compared with those times when a certain portion of bread was always on the table.

        In these difficult years, the church was almost drained of its resources, and if the shortage had lasted any longer, there would have been great distress, since there were so many of us living together. But the Lord, who knows the right time, mercifully intervened. Praise and thanks be to him for all his help.

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1569 God prevents harm from coming upon communities

         During the following years, God gave his people quiet times. In honor of his name we must record this in detail, for after the Lord had purified his church in various ways, allowing it to experience all kinds of tribulation and poverty for years (as can be found above in this book), he granted his people peace and rich blessings, as he did to the devout Job after his time of testing. This he did to see how they would prove themselves in such years and to make sure that his work and plans would be publicly carried out and become known to all people far and wide.

        God, therefore, gave his people times of peace, contrary to the intentions of the whole world, with the result that for twenty years or more there was no general persecution (as will be seen in this chronicle) except for a few incidents now and then.

        However, in these times many accusations were made and decrees issued by the emperor and the king at the Imperial Diets, as well as in the Provincial Diets, which were made up of various estates and faiths. Although they were otherwise quite disunited, in this they all agreed: that this people should be exterminated and not tolerated anywhere.

        But the Lord prevented this in many ways. At times he gave the persecutors something else to worry about, or made them lose courage to carry out their plans. The Lord often thwarts the counsels of the mighty, for he can trim the sails according to his own wind.

        Although many resolved not to lay their heads on a pillow until they had expelled and exterminated God's people, although they received power (but not from God) for this purpose, the Lord destroyed them before they could begin. Many intended to inflict suffering on his people but only brought harm to themselves.

        There was a great deal of discussion. One counseled that they [the believers] should all be hanged; another wanted to burn them; a third to seize their elders, thereby destroying them at the roots. But most of these people, as we have learned, did not live long. We could even give names.

        As usual, wherever possible, the tribe of priests kept stirring up the powers that be. But the Lord our God stood in the way. The Archangel Michael stood watch over his people; otherwise, they would long since have been swallowed up and devoured like bread. But as a hen gathers her young under her wings, protecting them by pecking at all that want to attack her own - indeed, as an eagle hovers over its young - this and much more God did for the sake of his people. Even the unbelievers often had to acknowledge that God refused to let this people be driven away or annihilated.

        They lived in the land God had provided especially for them. They were given the wings of a great eagle and flew to the place God had prepared for them, and they were sustained there as long as it pleased him.

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1569 Description of the community and manner of its inner and outer life

         Thus they gathered in peace and unity and openly preached the Word of God. Twice a week, sometimes more often, they held meetings in which the common, united prayer was offered to God, asking him for all the needs of the brotherhood and giving joyful thanks for all the good things they enjoyed. Likewise, intercession was made for emperor, king, princes, and worldly authorities, that God might make them think about the office entrusted to them and conduct it properly, to govern peacefully and protect the faithful.

        Furthermore, the Christian ban was used against the wicked when they were discovered in the brotherhood. The brotherhood banned and punished each according to his sin. When they showed true repentance, they were reaccepted into the church.

        In accordance with the Lord's command and the practice of the apostles, Christian baptism was given to adults who could hear the Word of God and could understand, accept, and believe it - infant baptism being the complete opposite and totally false.

        The people met and celebrated the Lord's Supper to remember and continually refresh the holy memory of the suffering and death of Jesus Christ: through his death he has redeemed us who were otherwise lost, restoring us and making us of one mind as members of his body. It was a celebration of thanksgiving for his love and unspeakable kindness in all he has done for our sakes; we in turn should keep this meal for his sake in thanksgiving. Such a celebration of the Lord's Supper is the opposite of the idolatrous sacrament of the priests.

        They practiced Christian community of goods as Christ taught it and lived it with his disciples and as the first apostolic church practiced it. No others dared try it. Those who earlier had been rich or poor now shared one purse, one house, and one table - yet the healthy were treated as healthy, the sick cared for as sick, and the children looked after as children.

        Swords and spears were forged into pruning knives, scythes, and other tools. There was no musket, saber, halberd, or any other weapon of defense. Each member was a brother to the other. They were a thoroughly peaceful people who never took part in any war or bloodshed by paying war taxes, much less by active participation. They did not resort to revenge - patience was their weapon in all strife.

        They were subject to the authorities and obedient to them in all good works, in all things that were not against God, their faith, or their conscience. They paid their taxes, annual dues, interest, tithes, and customs, and they did their compulsory labor. They honored the governing authorities because of their divinely ordained office, which is as much needed in this wicked world as daily bread.

        In conclusion, all twelve articles of the Christian apostolic faith and all things founded on Holy Scripture were confessed and observed.

        Christian mission was carried out according to the command of the Lord: As my Father has sent me, so I send you. Also: I have chosen and appointed you that you go out and bear fruit. Therefore, each year servants of the Gospel and their assistants were sent out into the lands where there was a call. They visited those who wanted to change their lives, who sought and inquired after the truth. These they led out of their land by day and by night at their own request, heedless of constable and hangman, with the result that many lost their lives for the sake of this cause. Thus they gathered God's people in a manner befitting good shepherds.

        They separated themselves from the world and its evil, unjust life. They shunned especially the false prophets and false brothers.

        Cursing and profanity, without which the world cannot speak, were never heard among them. No oaths were sworn or promises made. There was no dancing, gambling, or carousing. They did not make fancy, fashionable, or immodest clothes; such things were done away with. They did not sing shameful, immoral songs, which the world is full of, but Christian and spiritual songs and songs of Bible stories.

        Leadership was entrusted to the elders, men who guided the people with the Word of God by reading, teaching, and exhorting them through Scripture. They practiced admonition and reconciliation, putting right any mistakes and wrongdoings.

        Brothers were carefully chosen to take charge of the management of temporal needs. They made and received payments, provided for food and supplies, and did the buying and selling.

        Others were in charge of organizing the work and sending each one to the job he knew and could do well, in the fields or wherever necessary. These were the work distributors.

        There were brothers appointed to serving at table. The meals began with prayer and thanksgiving to God, and thanks were given at the end before returning to work. Thanksgiving and prayer were offered at bedtime and again in the morning before going to work.

        Certain brothers were responsible for the school. Together with the sisters, they looked after the children and their needs in all areas.

        There was no usury, no buying and selling for gain. There was only honest labor to earn a living through the daily toil of the harvesters and farm workers in the vineyards, fields, and gardens.

        Carpenters and builders went out within Moravia and as far as Austria, Hungary, and Bohemia to build many fine, efficient mills, breweries, and other buildings at fair wages for the lords, nobles, and various citizens. A brother was especially assigned for this purpose, an experienced builder who organized the carpenters, accepted work, bargained, and made agreements on behalf of the brotherhood.

        Many of the brothers were millers, and there were many mills in that area whose owners asked the brothers to take them over and look after the grinding for a third or a fourth share, which was a fair deal according to current practice. So the brotherhood appointed a brother to oversee the mills. With the advice of the elders, he made all the agreements, assigned the millers, and saw to it that the mills were staffed and functioning well.

        For a long time the lords and noblemen (especially those on whose land we lived) employed our people to run their farms and other work departments, some for a third share, some for wages, or whatever was acceptable to both parties.

        A brother was responsible for taking on such farms as the community could manage, often after repeated requests by the landlords. He made the arrangements and saw to it that enough people were available to staff them.

        In short, no one was idle; each did what was required and what he was able to do, regardless of what he had been before - rich or poor, aristocrat or commoner. Even the priests who joined the community learned to work.

        All sorts of honest, useful trades were represented: those of mason, sicklesmith, blacksmith, coppersmith, locksmith, clockmaker, knifemaker, plumber, tanner, furrier, cobbler, saddler, harness maker, bag maker, wagon maker, cooper, joiner, turner, hatter, cloth maker, tailor, blanket maker, weaver, rope maker, sieve maker, glazier, potter, brewer of beer, barber-surgeon, and physician. In each department of work one brother was in charge of the shop, accepted orders and planned the work, then sold the products at their fair value and handed the proceeds over to the church.

        Everyone, wherever he was, worked for the common good to supply the needs of all and to give help and support wherever it was needed. It was indeed a perfect body whose living, active members served one another.

        Think of the ingenious works of a clock, where one piece helps another to make it go, so that it serves its purpose. Or think of the bees, those useful little insects working together in their hive, some making wax, some honey, some fetching water, until their noble work of making sweet honey is done, not only for their own needs but enough to share with man. That is how it was there.

        Good order is essential in all areas, for the matters of life can be properly maintained and furthered only where order reigns - even more so in the house of God, since the master builder and founder is the Lord himself. Where there is no order, there is disorder. There God does not dwell, and the house soon collapses.

        The brothers became widely known through those servants of the Word and other brothers imprisoned in different places for the sake of their witness to Jesus Christ and his truth. In many different ways, they were closely questioned about the basis of their faith. This happened all over the German-speaking lands, wherever brothers were imprisoned, some for long periods of time. In word and deed, by their lives and their deaths, they testified that their faith was the truth.

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Reliable workers, but hated by all

         Moreover, emperors, kings, princes, lords, and those at their courts, especially in the German-speaking lands, became acquainted with the brotherhood's religion, teaching, faith, and life. They often came to see for themselves, and commoners came, too, and learned the communities were harmless and that the evil reports about the brothers were untrue. Many were convinced and praised them as a devout people who must have been established by God, otherwise it would have been impossible for so many to live together in unity; for among themselves, when only two, three, or four live together in one house, they are constantly in each others' hair and quarrel until they have to part company.

        Some preferred to have brothers rather than anyone else working for them and serving them. Because they were so reliable, everyone wanted the benefit of their work. From this point of view there were far too few brothers in the land. But when it came to religion they were always thought to be too many.

        It was a remarkable situation: Some lords were angry and ill-disposed toward the brothers because of their faith, and they did not want them to be tolerated in the land. Others were angry that not more brothers were assigned to work for them, although they had kept asking for many years. In short, some wanted to have them accepted; others wanted to have them expelled. Some said the best about them, others the worst.

        The world did not want to tolerate them but had to. God divided the sea - the raging nations of this world - so that people could be gathered from all lands and dwell together in great numbers, fearlessly doing the work of the Lord against the devil and the world. Indeed, it is a wonderful handiwork of God, when you think about it. Some people thought it was right for those who had the strength. The majority, in their blindness, saw it as error and seduction or as only a human undertaking.

        The world in general so hated and envied them that they might have said with David, We have more enemies than hairs on our head. As soon as they stepped outside the door, they were abused and called Anabaptists, re-baptizers, new baptizers, renegades, fanatics, and all kinds of insulting names. People everywhere disparaged them and taunted them with gruesome lies, accusing them of eating children and other horrible things that would have shocked us deeply had we even dreamed of them, much less done them. Many slanderous accusations of things that are not human, let alone Christian, were brought against the brotherhood to lay it open to suspicion and hatred.

        The world hated and persecuted us solely for the sake of Christ's name and his truth, because we followed him, and for no other reason. And this was a sure sign: If someone traveled with only a staff in his hand to show that he did not mean to harm anyone, or if he prayed before eating, he was called an Anabaptist, a heretic. Such is the stupidity of the devil. But if someone became unfaithful and walked according to the ways of the heathen, a sword at his side and a musket on his shoulder, from that moment on he was welcome to the world and a good Christian in their eyes.

        A man who wore no ruff around his neck or other signs of vanity in his attire, who declared that gambling, haughtiness, gluttony, drunkenness, and carousing are evil and against God, and who conducted himself in a quiet way with patience and other qualities befitting a disciple of Christ - such a person was reckoned by the world to be a heretic, a sectarian, a deceiver, or a fool. He was hated and despised by people who had never seen him before, and who could accuse him of no wrongdoing since he had harmed no one and had no wish to do so.

        But as soon as someone was unfaithful, returned to the world, and stepped into the inn saying, Boys, let me treat you to a drink, singing immoral songs, drinking wildly with others, and sticking a plume in his hat like a fool; as soon as he indulged in gambling and dancing, wore a huge ruff around his neck, baggy breeches, and clothes with ornamental slits; as soon as he made a show of their thousand and one much-honored sacraments, spread syphilis and other dreadful diseases, and cursed and blasphemed God - from that moment on such a person was befriended by the world and acknowledged again as one of them. They approved of him and said, Well done! You were right to leave the brothers and be converted and become a good Christian. Now that you have the true faith, never let yourself be led astray from our church again. You did well to leave the brothers and separate yourself from their sect - as they call us. Wherever he went, he found good friends. People liked him and accepted him, even if they had never seen him before. They could see all his wicked deeds and vices, and still he was liked by the world because he had forsaken the truth of God.

        From all this it is clear that they hate and persecute us simply because we are zealous for God. Envy, stemming from the old serpent, is behind their hatred of God's truth. No one wants to admit it, but there is no denying it.

        Eventually even the people living in our area began to hate and envy us, as Esau envied Jakob, on account of the blessings God poured out on us over and above what we earned with the toil of our hands. We had what we needed in house and home and - thank God - food, while they for the most part had to make do with very little because they spent it all on drink. They wasted their time and often squandered their money on drinks before they had even earned it. They loved to be idle and lazy.

        What shall we say, then, about the false brothers and communities who complained about God's brotherhood more than about anyone else? They found fault with the brotherhood on every point. They hated us and resented it when we admonished them about their deviations. That verse in the Gospel is indeed true where Christ says about his own, You will be hated by everyone for my name's sake. (Matthew 10:22) Because the Lord's Word is truly fulfilled in us, we are reassured and strengthened all the more.

        The Lord also strengthens us, his church, through those who forsake the truth and return to the world. Many of them - however long they live outside - have no peace in their hearts day in, day out, awake or asleep. No matter what they set themselves to do, their consciences smite them constantly and their hearts pound with fear because of their unfaithfulness. They return deeply convicted, and in tears they repent and confess their sins, seeking peace with God and his church, ready to die rather than forsake the truth again.

        Indeed, the number of such experiences gives us a deep certainty. With pain and horror we have seen for ourselves the despair of those backsliders who had once confessed and accepted God's truth but then deviated from it. For when God struck them down with sickness, and death hovered over them (a time when all things are revealed to a man), they lamented miserably: Too late and in vain they were overcome with remorse because they had turned away from the truth and had to die in their backsliding.

        Some saw their punishment before their very eyes and were beside themselves, crying out, Woe is me! and seeing themselves as beyond help. Others said that with their own feet they had kicked the door of heaven shut in front of them. Still others admitted that if only they had remained brothers and had repented, they would gladly die and part from this life. Many prayed in fear and trembling and pleaded with God to restore their health just once more. Then they would repent and return to what they had forsaken. Many of those who recovered did just that without a moment's hesitation. Many, however, were never able to attain such a reconciliation but, as already stated, died with a burdened conscience and in deep dread because they had mocked God too many times. When God had called them, they had not wanted to listen. Now, when they pleaded, the Lord turned a deaf ear.

        Here we will end this part of the account and return again to the description of other matters.

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1570 Several brothers sent out on mission

         In 1570, the elders of the church decided to send brother Georg Rader to Tirol, Hans Langenbach to the Rhine, Klaus Braidl or Schuster to Württemberg, and Peter Horich to Silesia, all to do the Lord's work among the people. Before brother Peter Horich left, he was confirmed in the service of the Gospel by the elders with the laying on of hands. This took place at Klein Niemtschitz near Prahlitz.

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1571 Wolf Binder, Hans Missel were executed

         In 1571 at Scharding in Bavaria, a brother named Wolf Binder was taken prisoner for the sake of his faith. He was traveling with a sister who was bringing her children from Bavaria, and on their way back to the community they took a riverboat. On the same boat was a man name Kurz, a citizen of Mühldorf. When they reached Scharding, this man betrayed them to the chancellor of Burghausen, who just happened to be at Scharding. The chancellor came in person to take brother Wolf prisoner and tied him up in the usual way. The sister (whose name was Margret) escaped, but she had to leave her children behind, which was a grief to her for the rest of her life.

        Brother Wolf was taken to Burghausen, where he had to withstand many attempts by the rabble of false prophets and other worldly-wise men to make him recant.

        When the priests' efforts failed, it was the executioner's turn. He seized brother Wolf and tortured and racked him with such brutality that the sun could have shone through him. His hands were so badly swollen that they looked as if they were cut at the joints. He was torn and mistreated until he could not stand on his feet, let alone walk.

        From Burghausen they sent him back to Scharding. After enduring great suffering with unshaken courage, he was executed by the sword.

        We still have a short song that tells the story of Wolf Binder. *

        In this year 1571 brother Hans Missel, a weaver who was still a young man, was taken prisoner at Langenschemmern in Swabia, a village in the jurisdiction of Warthausen. He had read and sung with the people who had sheltered him, for they wished to hear his witness to the truth of God. Then he was betrayed.

        The lady of the place, a widow, sent her scribe to fetch the constables. Those sons of Pilate seized Hans at Schemmer and took him to Warthausen. As he remained firm, refusing to deny the divine truth in spite of great pressure from the false priests, he was executed with the sword. God let wonderful signs be seen at his execution and these are described in a song. **

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1573 Kasper Braitmichel first writer of the chronicle passed away

         On February 27, 1573, brother Kaspar Braitmichel, an old servant of God's Word and his church, fell asleep in the Lord at Austerlitz in Moravia. He had suffered much for the sake of truth. He was one of the brothers who were taken from Falkenstein or Steinebrunn to the sea but returned. Later he shared in the church community's suffering during the years of intense persecution. We still have a few of his songs. He was the brother who began writing this chronicle, as told in the beginning of this book. *

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1574 Hans Plattner executed and burned

         In the year 1574 at Rotholz in the Inn Valley, brother Hans Plattner or Passeier, a tailor, was imprisoned for the sake of divine truth. As he would not waver he was condemned to death, executed with the sword, and then burned.

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1576 Ott Niederlander's false ideas

         In the year 1576, Ott Niederlander, a man whose high opinion of himself led him to spiritual pride and opposition to the church, wrote a letter in his own hand to the servant of the Lord and his church, Peter Walpot. He maintained that through his faith in Christ not only the depravity of sin was taken from him, but even the inclination to sin, for the Scriptures tell us that sin should no longer rule in believing members.

        Yet, he said, in the church's Confession of Faith and in some of our teachings exactly the opposite was taught: namely, sinful inclinations will not harm a believer as long as he does not follow them but fights against them to the end.

        When he had heard that a person must fight against the flesh, he, too, had taken up the fight. The more he strove, the more those evil inclinations rose up in him, and - according to him - are what defile and corrupt a man. Therefore, when in meetings the attempt was made to point out to him his sinful state, this only strengthened the evil in him. Telling him that this inclination does not harm a person, actually weakened his determination to resist the nature of Adam within him. Such teaching, he said, provides an excuse for the weaker members of the church.

        Hypocrites and other presumptuous people can live according to the Scriptures, he continued, but their hearts are not pure. That is why they agree on these points as though speaking with one voice. Yet what makes Christians any different from other people, if they still have an occasional inclination to evil and must overcome it in order to attain salvation? They are just like the philosophers who teach that to conquer oneself is the highest virtue. Paul warns against such teaching, for if people can live rightly by their own efforts, without God, they nullify the power of Christ.

        Ott objected that some were urging others to be baptized, saying that anyone who is baptized is at peace with God, while one who is not baptized is not at peace or devout; this often resulted in someone coming to baptism without good reason and then leaving without good reason.

        He claimed that we baptize people in other places, people who have never seen the church community. They are told how wonderful everything is among the brothers and sisters. But when they join the community, they find just the opposite: They find irresponsible and unredeemed people just like themselves whose corrupt nature has not yet been sanctified. They seek peace among those who have no peace. What they find is quarreling, anger, envy, backbiting, lustful looks.

        As if the person who did such things in the community would not be found and punished! Yet because such people exist, Ott claimed that the church must be at fault. But that is a wrong conclusion.

        Since he refused to be corrected by the elders and turn from his error, he was called before the brotherhood and his letter was read out in his presence. The brothers pointed out his recent whoring and fornication, for which he had only just repented. This and other things showed clearly to what extent he had in reality been freed from the flesh and the inclination to sin! He answered that he had not long been in this new state, but had only recently entered it.

        He found a different interpretation of passages in the apostles' letters where they deplore their weakness: Paul says that Satan's messenger had boxed his ears to keep him from becoming too proud and that he had prayed three times to God, receiving the answer, My grace is sufficient for you, for my power is made perfect in weakness. (2 Corinthians 12:9) This passage, Ott said, should be understood in this way, that ungodly people had struck Paul on the head and these were the messengers of Satan. A brother challenged him about this in front of the brotherhood, but Ott said the brother was more in the wrong than he was.

        His ideas, however, were opposed to the Holy Scriptures, in which the great apostle Paul says, I know that nothing good dwells in me, that is, in my flesh, and I find another law in my members that opposes the law of God in my inmost self, and there are similar passages elsewhere. (Romans 7:18) As Ott was immovable and his heart and mind were already separated from the brotherhood, he was excluded and separated from the church. This took place at Neumühl.

        This is recorded so that we can see in how many ways the devil prowls around the house of God, how slyly he seduces those he finds and then devours them. All of us should know what to watch out for, and particularly the watchmen on the walls of Jerusalem should be on guard against the devil's guile and unexpected onslaughts.

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1576 Brothers released, Paul Glock in time for daughter's marriage

         In this year 1576 three brothers were released from a long imprisonment, returning in peace to the church. They were received with great joy. One brother, a clockmaker named Veit Grünberger, had been imprisoned at Salzburg. Paul Glock and Matthias Binder or Schneider, a servant of God's Word and his church, had been in prison in Württemberg.

        Veit Uhrmacher had been in his seventh year of imprisonment at Salzburg, and had often disputed with the priests. He sent the church a copy of his answers refuting the priests at his hearing, but we do not have it anymore.

        Brother Paul Glock, also called young Paul, was in prison for nineteen consecutive years in Württemberg, mostly in Hohenwittlingen Castle. Matthias Binder was imprisoned for four years and released with Paul Glock.

        Their experiences during their long imprisonment, their confession and defense of their faith, and their suffering for the sake of divine truth are told in greater detail in their letters and songs for they both, and especially Paul Glock, wrote many letters home to the church and composed many songs.

        Paul Glock's letters fill a small book which I, Johannes Waldner, once saw at Kreuz. It was taken back to Alwinz, however, and has since been lost. Now we have only one of his letters left - a letter he wrote to his wife, Else. We have a number of his songs. I have never seen a letter of Mathias Binder's, only one of his songs.

        A story is still told of an amazing coincidence in Paul Glock's life. It is said that his wife Else had just given birth to a little daughter when he was sent out by the church. He was then captured and imprisoned for nineteen years. On his return to the church he found a wedding was taking place and his own daughter was one of those married. So he arrived for the wedding of his daughter who had been born at the time of his departure.

        A song about the release of these three brothers was written in praise to God. We have this song and it is still sung among us.

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1577 Comet

         In November 1577, a remarkably bright comet appeared in the heavens and was visible for several weeks. It was first observed in the evening of November 13, the Wednesday after Martinmas, and set at about eight o'clock.

        For six weeks it rose higher and stayed longer every night, although less brilliant.

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1578 Peter Walpot fell asleep in the Lord

         On Sunday, January 26, 1578, about the time this comet faded, dear Brother Peter Walpot, a faithful servant of Jesus Christ and his whole church, fell ill.

        At 7 o'clock in the morning of the 29th, shortly before his end, he spoke to the elders for the last time. He warned and encouraged them, speaking with warmth and clarity, although it was hard in his extreme weakness. After he had been raised a little in his bed, he spoke as follows:

        Dear brothers, as far as I know, I have always feared God and served the church faithfully and my conscience is free from all sins. Even though I, like everyone else, have always been saddened at my weaknesses, in good conscience I have always wanted to live faithfully and uprightly.

        Now, as I sense that my life may be ending and the Lord may call me home, it is to you dear brothers that I entrust the church, asking you to make sure that it is in good hands. I do not need to suggest a brother to you. The one shown to you by the Lord and his church will bring you more assurance and joy than any man suggested by one individual.

        In any case, watch faithfully over the church, for you know that it is no small task, but a mighty one, that the Lord has laid upon you. Therefore, seek always to make sound judgments and decisions in the church's affairs. Do not be too lenient in disciplining one person while being too hard on another or disciplining one while closing your eyes to another, lest you destroy the people of God.

        Let your special care be for the needy and the young and for the widows and orphans. Since there are many ungodly people around who are hostile to us, take care not to get involved with them or become too compliant, but manage things fairly and properly.

        If I have ever hurt or offended anyone in any way, I ask for forgiveness. On the many occasions when we had to talk matters over, whatever I said or did was meant well and done out of a zeal for God.

        I can hardly speak anymore, I am so weak, but I am fully confident that the Lord will not abandon his church. He will continue to provide and will raise up another dedicated brother to care for you. Only persevere in the teaching and be a good example to the people. The Lord will give you his blessing, grace, and strength. And pray the Lord for me that he will take me home soon.

        The brothers bore him witness that he had served the church faithfully, and he asked them to take leave of all the faithful in his name and give them his blessing. After speaking these words to them he fell asleep in the Lord at about a quarter to five in the morning on the next day, January 30. He was fully conscious to the end and often expressed the wish that the church be under God's protection.

        Peter Walpot was almost sixty years old, and the church had been entrusted to him for thirteen years, after brother Leonhard Lanzenstiel had departed this life. He had carried the service of the Word for thirty-six years.

        He was a faithful shepherd, an outstanding teacher, and a godly leader of the whole church; a man with much experience in all matters, who got along well with people, friendly and humble toward everyone, but stern when necessary. Above all, he was richly gifted with God's Word and teaching, bringing joy and strengthening to the church. His passing was a great pain and loss to the church.

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1578 Hans Kräl appointed elder

         In the week following dear Peter Walpot's death, the whole church asked God in earnest prayer that he raise up and show them by unanimous testimony another devout and dedicated man, one whom he himself wished to have as a shepherd of his people, so that the church might be cared for in these troubled times. On February 5, 1578, almost all the servants of the Word and servants for temporal needs, as well as many brothers from all the various church communities, met at Neumühl to take counsel in the fear of the Lord. They all gave the same witness that in answer to their united prayer, God showed them that brother Hans Kräl should lead the church.

        Then the assembled brothers (with earnest intercession for God's help and grace) laid upon Hans Kräl the care of the whole church, to watch over it and lead it in the Lord. They, in turn, would be obedient to him in accordance with God's will and with God's help. The church gave praise to God for this. Though brother Hans begged to be spared this burden if at all possible, it could not be. So he declared himself ready with God's help to do his utmost in all faithfulness. Everyone then went back home, pleased with the outcome.

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1578 Two Brothers betrayed, tortured but escaped

         Around St. Margaret's Day [June 10] two young brothers, Andreas Schlosser and Adam Schneider, were betrayed and arrested at Ötting in Bavaria as they were traveling down the Inn River with a small group from Tirol. The very first day of their imprisonment the warden, the counsel, and the priests started their interrogation and spoke with the brothers twice. They were chiefly concerned with baptism and why the brothers rejected the first baptism, meaning infant baptism.

        Their interrogators tried to make the brothers recant, but without success. So they took them to be tortured and racked, each of them twice, with a priest standing by as they were pulled up. With upraised hands he pleaded with them to be converted, to recant, and to submit and not let their young bodies be ruined in this way. But they refused, saying they were founded in the truth of God and would remain firm. Finally, as nothing had been achieved, they were let down from the rack.

        One of those present at the hearing said, Well, if you are men like the apostles, why aren't you freed from your prison and chains like the apostles? Why doesn't God help you as he helped Daniel in the lions' den?

        The warden said, Let me tell you, fire and burning will be your end if you don't give in.

        The official from Burghausen said, I will speak plainly to you. The executioner (in whom they all put their faith) is coming soon. And the brothers were put back in chains.

        God, however, wanted to help them escape, and it occurred to Schlosser, who was a locksmith, that if only he had a nail he could undo both of his locks. Then if the outer door, which separated him from his fellow prisoner Adam and had a huge lock, was left unfastened just once, he could free his brother as well.

        As he was thinking this, it happened that he found a nail sticking out in the prison wall, and that same night the jailer forgot to shut the outer door. Seeing that things were falling into place, he prayed to the Lord to help him if that were his will and pleasure. If not, he would gladly bear his punishment and cross. Then he tried and was able to force both locks. He went in to his fellow prisoner Adam, saying, Pray to the Lord while I work at your locks and see if I can open that, too. For a long time he could not do it and was almost in despair, telling his brother Adam, I will never be happy again if I have to leave you behind. Finally he said, I will try once more, and if it is God's will for us to escape, the lock will open. If it is not his will, it will not open now either.

        While he worked on the lock, the other prayed, and before long it opened. He had undone four locks, three of them with two bolts each. The brothers came out on the town wall just by the prison. There they prayed, asking God for further help since he had already given them so much. They climbed down as well as they could, scrambling and falling. At the bottom, they praised God for his wonderful help at every turn. At that very moment the heavens opened with a brilliant flash of lightning.

        By these means God showed them as well as their enemies that he can still release his own from prison as in the days of the apostles. Their enemies had intended to make short work of them and take their lives, but God had a different plan and, to their enemies' great amazement, freed them from their grasp. Joyfully, the brothers returned to the church, still faithful and with good consciences. Praise the Lord!

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1579 Jesuits came to Nikolsburg

         In the year 1579, the Jesuits, that evil brood of vipers or locusts foretold in the Revelation of John, found their way to Nikolsburg, too, under Lord Adam, Count von Dietrichstein, chief tutor of His Majesty the Holy Roman Emperor. They took it upon themselves to bring the whole district of Nikolsburg to the popish faith, to reinstate the mass and all the antichristian abominations and idolatry.

        Our brothers on the Nikolsburg estates suffered greatly because they would not take their hats off to these Jesuits, who had made a point of demanding it, so insolent were they in their pride. Many brothers were knocked to the ground for not taking their hats off to the Jesuits. They even put our schoolmaster from Pergen in the stocks for two and a half days. His hands and feet were put in irons and in his mouth they tied a gag smeared with a bitter substance, because they had heard him say, They don't act like the religious people they claim to be.

        Our steward at Pergen was put in the dungeon in Nikolsburg for several days, in the cold of winter, on account of a boy who had joined the brothers and whose father was at Pergen, although the steward had no part in it.

        These Jesuits were always trying to find something against us, bringing many complaints to the count. They threatened his subjects with imprisonment and fines, forcing them to take part in their abominable idolatry, mass, and ungodly practices. But we in no way gave in.

        In this year 1579, four brothers, Joseph Schlosser, Matthias Wagenknecht, Bärtel Rader, and Bärtel Schneider, were taken prisoner at Kaibel in the kingdom of Poland. They were betrayed, and officials and nobility with their servants surrounded the house, arrested them, and led them away, vowing in their fury that they would make an example of them as a warning to others. Their captors were pleased to have finally laid hands on the brothers - they had wanted to do that for a long time. Now they behaved as if they had a fortune. They put the brothers in the stocks with iron fetters. It was not long before the wind changed, however, and their captors began to feel uneasy, wishing they had never set eyes on the brothers, for they were struck in their consciences as these prisoners answered fearlessly and were obviously without guilt.

        When the enemies of truth had exhausted all their efforts, all four brothers were released.

        In this year of 1579, the community went through much suffering because of a new tax of four groschen imposed on every person in the country over sixteen years of age. We could not pay it as it was for war purposes, and thus not in accord with our faith in Christ, who demands a peaceful people. So we were the object of much hostility from the lords in Moravia, who sent their servants to count the people in our houses and took the tax accordingly in oxen, cows, sheep, and other livestock. Some took it from what they owed us for our work. We could only lay it all before the Lord our God and rather suffer robbery than willingly give anything and defile our consciences.

        In this year 1579, the Lord of Lundenburg furiously ordered us to leave all his estates within two weeks. This came about because we refused to pay his unjust taxes. While we were preparing for the move, he asked us to stay.

        In 1579, in the week before St. Gall's Day [Oct. 16] two brothers, a smith called Hans Zuckenhammer and a tailor named Wolf were captured in the diocese of Salzburg. They were with a smith near Polzing when two constables entered the house with drawn weapons, seized the brothers, and struck Zuckenhammer so hard that blood flowed. After binding the brothers so tightly that Zuckenhammer's hands turned purple, these constables brought them to the next village on the way to Fridolfing. Priests soon came hurrying to dispute with them about baptism, the mass, and original sin.

        Then they were taken from Fridolfing to the town of Tittmoning, where they were first brought to the judge's house and were cross-examined the very same day. As they would not give the answers their questioners wanted to hear, they were taken to the castle. Brother Wolf was put in a cell and his feet fastened in the stocks with nine locks. Zuckenhammer was secured with seven locks. They had to face intensive questioning as clergy and laymen attempted to find out where the brothers preached and taught, and who sheltered them; but the brothers would not tell, although they were threatened with execution by fire and the sword.

        After they had been sixteen weeks in prison with nothing gained from them, an order for their release arrived from the bishop of Salzburg. They were given their freedom, walked out of the town in broad daylight, and came home to the church.

        Two songs were written about this story, to be sung to God's honor, for they witness to what God has done. Praise be for all the wonderful things he does for his people! *

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1580 Severe epidemic hit German lands

         On August 6, 1580, brother Veit Denniffel, a servant for temporal affairs, passed away at Wostitz in the severe epidemic which had begun about St. James' Day [July 25]. The illness started with coughing, sore throat, and headache. Hardly any escaped it, and many died. Similar news came from all the German lands.

        This same year, the new tax was increased, so everyone who stayed in one place for more than ten years had to pay one gulden. This is against our faith and conscience, because a Christian should not knowingly support anything that takes men's lives in war and vengeance. It makes little difference whether we fight with our own hands or support someone in our stead by paying taxes; to help by handing over money would be the same as going in person - in God's eyes it is the same thing. Therefore, to keep our consciences free of blood guilt and other terrible crimes and to avoid participating in the sin of another, we do not pay such taxes. So again this year in many places the lords came and seized our oxen, horses, and other livestock, or they deducted the tax amount from our wages. We had to let them rob us of what was ours; but God will be their judge.

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1581 Refusal to help at a wedding

         In the year 1581 we had to leave Wostitz, where we had lived for eleven years, because Count Franz von Thurn at Pürschitz ordered us off his estates. It all started because our brothers and sisters at Wostitz, though owing him service as his tenants, refused to help at a wedding banquet (to which he had invited many noblemen.) The housekeeper, who was one of our sisters, refused to go and prepare the hens and geese or have anything to do with it.

        We have to refuse such service because it is against the true Christian faith. It would burden our consciences to assist at weddings and banquets where there is no thought of God, only indulgence in the lusts of the flesh, luxurious living, ostentation, and excessive eating and drinking.

        What God has created is abused. The people celebrate with dancing and every kind of wild gaiety, altogether unchristian and opposed to God.

        Therefore, we do not help at such occasions; we avoid them, in order not to become equally guilty in the sins and evils of others and to keep our consciences pure and unblemished.

        Not that we despise Marriage, but we cannot tolerate the sinful conduct that accompanies these occasions.

        The count was roused to fury by this, and the countess said, Do I have to put up with servants who do not obey me? I won't have it. I would sooner not be called mistress! Thereupon he promised on his honor that he would not have us anymore.

        Moreover, he was incited by his chaplain, who warned him to heed his own conscience and the thought of divine punishment and not to tolerate us on his estates. Looking for further reasons to expel us, they accused us of teaching our people not to acknowledge any magisterial authority.

        We were accused of preaching against the Ten Commandments, the Lord's Prayer, and the Christian faith, and against Christian baptism and the Lord's Supper. They even maintained that we were fellow believers with the Münsterites.

        We made our defense to the count in writing and orally, but our words were of no help because the count had already committed himself. So we moved out of Wostitz - old people, widows, orphans, and little children.

        We had to give up our houses, farm buildings, fields, vineyards, and property, which we had built up with the sweat of our brows. All this had to be sold with considerable loss.

        In this year 1581, His Imperial Majesty Emperor Rudolf II had been suffering from a dangerous disease for a long time, unable to make any recovery, although many famous medical doctors from Italy, Spain, and other countries attended him.

        Finally he sent for our doctor, brother Georg Zobel, to come to him at Prague in Bohemia.

        The emperor listened to his advice, accepted the treatment he suggested, and recovered. Through God's help he grew well and strong. Our doctor Zobel, who attended him for six months, was then sent home with a friendly farewell. Some nobles said the emperor would have died if our doctor had not come. *

        In that year we had to leave Sabatisch in Hungary, where we had been for thirty-five years. We had to depart without being able to sell our dwellings, farm buildings, fields or our one third share in the mill. This was because of the many problems that made it impossible for us to live there any longer. The lords of the place owed us a great deal of money for our work. Each of the many lords wanted our craftsmen to work exclusively for him. If we were not ready to work for credit, their servants grew angry, beat us, and sometimes even took away our products without paying at all. So we moved out. In the end we were allowed to take most of what we had in the houses. Ten years later we returned to Sabatisch.

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1582 Heinrich Sommer and Jakob Mändel drowned

         In the year 1582 we bought the large house at Schakwitz again and for the third time began a community there.

        In the first weeks of September of this year, our dear and faithful brother Heinrich Sommer or Müller was captured at Zurzach in Switzerland; he was an appointed servant of God's Word, still in a time of testing. With him was Brother Jakob Mändel. Both were arrested for the sake of divine truth. They were taken to the town of Baden and given a public hearing by the governor and court of justice in the town hall. In the presence of many people, the brothers were questioned about their faith, to which they witnessed and gave unwavering testimony. As they refused to recant, they were condemned to death and drowned. Their story was put into song. *

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1583 Hans Kräl passed away

         On the Saturday before Martinmas [Nov. 11 ] 1583, dear brother Hans Kräl, who was entrusted with the care of the whole church, was taken sick. When he realized he might be nearing his end (which he was longing for), he called for the elders, who had come to visit him in his illness. He asked them to take faithful care of the Lord's church - of the widows and orphans and all the believers. The Lord had bought them at great cost, so the brothers should hold them equally precious, always doing their utmost to give sound judgments. They should hold zealously to Christian community and not abandon the established order of the church.

        He asked them to give his last greetings of love in the peace of the Lord to all the faithful and say farewell to the whole church. He commended the church to the almighty God, because he must now leave this world. Whoever might be shown by the Lord to take his place would also be given grace for this task.

        Hans Kräl also asked them to give the brothers this message from him: that no one should hold anything against him; for to be sure, anyone in his position often has to act as need or urgency requires and is not always able to please everybody. His longing was for us all to remain faithful to the divine truth until the end.

        So having said these last words in the night, and remaining conscious and clear until the end, he fell peacefully asleep in the Lord between five and six in the morning on November 14, at the age of sixty-three. The whole church had been entrusted to his care for six years, but he had been a servant of the Word for twenty-three years. He was very warmhearted and devout and had suffered greatly for the sake of his faith in divine truth, as recorded earlier.

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1583 Klaus Braidl appointed elder

         After dear brother Hans Kräl's departure, the whole church implored God (who knows the hearts of men), now that he had taken this brother from us, to show by unanimous testimony another brother who was pleasing to him. On November 19, all the elders in the service of the Word, the servants for temporal needs, and many other brothers from all the communities of the whole church, assembled at Neumühl. They took counsel together in the fear of God to consider which of the elders should be given the burden of leading the Lord's church. It is indeed so heavy and great a task that the Lord Christ himself asked the apostle Peter three times whether he loved him before entrusting the guarding and feeding of his flock to him.

        When the assembled brothers had earnestly considered it before God, the Lord gave them a united, joyful testimony for brother Klaus Braidl. He had been in the service of God's Word for almost twenty-one years, and it was felt the Lord had been with him. The care of the whole church was laid on him, entrusted to him as from God the Lord, so that as a shepherd he would promote the honor of God's name and the welfare and blessedness of God's people. He was to work for justice and righteousness, yes, for divine truth in the church, to guard and to watch against all inroads of evil. He and his assistants should intervene wherever the abomination of desolation attempted to break in. Through the Word of God he was to direct the church that the Lord had purchased through the precious blood of Christ; he was to keep the elders and the people of Israel gathered in love, peace, unity, Christian community, and all divine commandments, as the one who must give account to God.

        Brother Klaus was dismayed at being named, for he did not consider himself equal to such a great task. He would much rather have been spared the burden of it, but it was laid upon him by the whole church, in the presence of God, and this he could not oppose. Therefore he offered himself in obedience to the Lord to do all he could until his death, with the help of God in heaven. He earnestly requested the church to pray for him that the almighty God might clothe him with grace and gifts for the task and be with him always. The church interceded fervently for him. Afterward the elders and assembled brothers shook hands with him, accepting him as a special gift from the Lord. They praised God as they returned home, commended to divine protection.

        In 1583, brother Melchior Platzer, a former apothecary, was taken prisoner for the sake of his faith at the village of Rankweil (belonging to Innsbruck, though in the jurisdiction of Feldkirch, the domain of Count Hannibal). Melchior was immediately put in irons at Rankweil and taken to a deep dungeon in the castle at Feldkirch, from where he was repeatedly brought before the officials and priests. He was always prepared to witness to his faith, steadily opposing their false teaching.

        From Feldkirch he was sent back to Rankweil, where he had been captured. There he was brought before the court on orders from Count Hannibal, since the prince in Innsbruck had handed the case back and left it up to him. The verdict was death, and on November 6, he was executed with the sword.

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1584 Taxes were abated by the Diet at Olmütz

         On July 13, 1584, taxes were abated by the Diet at Olmutz. Lord Hynek von Waldstein at Birtnitz, governor of Moravia, and all the nobles and representatives assembled for the Diet decided these taxes should not be demanded of us but should be abated. We heartily thanked God for his intervention. The church community had long been troubled by conscience questions over these taxes. We had explained this many times to the lords and stated clearly that we could never consent to pay. We were ready to give notice on their estates and suffer hardship rather than let them continue taking these taxes from us as they had been doing - because when we refused to pay, they deducted them from what they owed us.

        This tax abatement lasted barely six months, however. Afterwards oxen, cows, hogs, wine, and other commodities were seized and taken as before.

        In this year 1584 on May 26, the dear, faithful brother Andreas Pürcher, a tilemaker by trade, was captured in Latsch, a village in his native Vintschgau, and taken to Goldrain. Here he was brutally racked three times to make him reveal where he had lodged and in whose house. From the first he staunchly answered that, come what may, he would not be like Judas and betray people who had treated him kindly.

        He was transferred from Goldrain to Schlanders and sentenced to death under the old imperial and royal mandates. Then he was handed over to the executioner, who took him to the place of execution at Schantzen and beheaded him. He had been in prison twenty-two weeks. *

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1585 Four brothers were imprisoned and executed

         In 1585, four brothers were imprisoned at Burghausen in Bavaria for the sake of their faith.

        One was called Leonhard Summerauer, another, Wolf Rauffer, the third, Georg Pruckmaier, and the fourth, Hans Aichner. All four witnessed to the divine truth with great joy and constancy as we learn from a song about them, and all four brothers were executed with the sword on August 13 at Ried in Bavaria. *

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1586 Several hundred Swiss people came to the church

         In 1586 brother Christian Gasteiger was imprisoned at Ingolstadt in Bavaria. He was held there for twelve weeks and had to endure many attacks on his faith. Then he was taken to Munich. As he remained steadfast he was executed by the sword on September 13.

        This same year several hundred people from Switzerland joined the community. On the one day, October 9, 402 people, adults and children, arrived at Neumühl and Schakwitz to be divided between the two communities, and on the 14th of October, 249 people came to Stignitz. Many had been forced to move because of the famine, but they wanted to accept the faith and change their lives. We took them in with this same hope and agreed to try it with them.

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1587 Brother Michael Fischer executed

         About Whitsun 1587, brother Michael Fischer was taken prisoner at Ingolstadt in Bavaria for the sake of the faith. For twelve weeks he was chained in prison while monks, Jesuits, and others tried their utmost to convert him, but he would not listen to their false teaching and idolatry. On the contrary, he courageously persevered in the way of God's truth. In the end he was condemned to death and was executed with the sword on August 7.

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1588 Community at VelkÈ Lev·re was begun

         In 1588, brother Peter Saimer was captured at Freiburg, a market town in Bavaria. He was taken to Burghausen and given a hearing. When it became obvious that he would remain steadfast, he was sent back to Freiburg. Three days later, the judge's staff was broken above his head' and he was executed with the sword. This took place on July 8.  *

        In this year the community at Velké Leváre in Hungary was begun and also the community at Kobelitz. **

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1589 Forced to leave Paradtitz because of war taxes

         In 1589 Stoffel Schenck, from Rehag in the Bern area, in Switzerland, became our brother. Formerly a servant of the Word among the Swiss Brethren, he joined our church community with his people.

        This year we had to leave Paradtitz, where we had been living for many years. The lady of the estate would not pay us for the work we had done in her vineyard and wanted to deduct the war taxes from our wages. In the end she ordered us to leave and took our house away from us.

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1590 More conflicts over war taxes

         For the sake of conscience we could not pay the usual taxes insofar as they were levied for war or frontier posts, so the authorities confiscated livestock, wine, and chattels instead. After this had gone on for some years, they themselves grew tired of it and of our protesting and complaining.

        Several lords who had asked us this question before, asked again that we on our part tell them what we could do in accordance with our consciences. They said we would surely realize that since we enjoyed the benefits of the country and could practice our trades, they could not exempt us completely. If a large group such as ours were to pay nothing at all, that would place a burden on the Provincial Diet. We should think it over.

        Since we had been asked many times to do something for the country that would not be against our consciences, we considered what to do, as we did not want to be a burden to the Provincial Diet. There were many more of us living in Moravia now, and we made much more of a difference to the country than in previous years when we were fewer in number. Now we had to buy large quantities of grain and wood, as well as other things. We knew this made a considerable demand on the Provincial Diet. Therefore the elders and brothers from all our places met to consult whether we could give something for the good of the country that was not a question of conscience. We unanimously felt that it was only fair, as we benefited from the country, that we should also contribute something to the Provincial Diet, with the reservations, however, stated in the following letter to Lord Friedrich von Zerotin at Seelowitz, who had brought the matter forward on behalf of the Provincial Diet.

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1590 Letter to the Provincial Diet about yearly taxes

         We wish His Lordship now and always everything good from the almighty God! His Lordship realizes our difficulties in regard to paying taxes, and other lords on whose land we live are troubled (like His Lordship himself) at having to take our horses, oxen, and other things instead, as has been happening for some time. They see this as lamentable, which it certainly is, and have requested us to find some other way to help the country that is not against our consciences. We considered this seriously, for we do not want to be a burden, and for the good of the country we will gladly do something.

        Our greatest fear, however (and we beg His Lordship not to take it amiss), is that only the name but not the tax would be changed, so that we would be led into it before we back out. If we then discovered that it was used for war or for other purposes we oppose, this would distress us greatly. If it should come to this, we would prefer to have our goods and chattels taken as before rather than in any way support deeds of vengeance and so stain our consciences. We say this in the fear of God, for we pay no taxes for vengeance, nor do we give anything as substitute for such taxes. We can give only what would serve to the country's good in some other way, as we realize that we enjoy the benefits of the country and are allowed to buy the grain we need wherever it is available. We cannot buy enough in the market places because the people would protest.

        Further, we would be glad if the lords would graciously allow us to continue to brew beer for our own use, as before.

        In order not to encumber the country, to support ourselves by our own trades, and obtain our food here, we would be willing to pay an annual sum on each house where we have a common kitchen, as long as we can be assured that the money will be used profitably for the country and for people in need. God knows that we would do whatever we can to avoid being a burden to anyone.

        Yet we would ask that the sum not be higher than we can afford to pay and that it not be increased, because we have among us many sick, weak, and disabled people to care for. We must also expect times of distress, for we do not know what God may allow to come upon us as a test of our faith. As we may have to move out of our houses or be driven from them into destitution, we cannot bind ourselves to make these payments. But since we are so often reproached with enjoying the benefits of the country without being willing to do anything for it, we thought it necessary to write our answer to His Lordship in all good faith. We are not opposed to doing our part if it can be done in God's name and without damage to our consciences. We wish to offer our help in whatever serves a good cause, to the best of our ability and as long as God grants it.

        It is our humble request that His Lordship will not be displeased at our simple statement but will present our case to the Diet on our behalf. Plead with them on our behalf to have patience with us, for we have been driven into this land as strangers for the sake of our faith. We want to be patient, remaining hopeful and praying without ceasing that God will grant peace to our governing authorities and to Moravia, so that we, in their peace, may also experience peace. May God grant it. With this we wish His Lordship happiness and well-being.

        Dated Neumühl, May 14, 1590

        From the elders of the Church that men call Hutterian

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1590 12 gulden tax imposed on us

         As a result the Provincial Diet imposed a yearly tax of twelve gulden on each of our houses that cooked in one kitchen. Half the sum, six gulden, was to be paid on St. Bartholomew's Day (Aug. 24), and the other half on St. Nicholas' Day (Dec. 6), beginning in the year 1590. In 1593, the Provincial Diet demanded an extra eight gulden, making twenty gulden for each house with a kitchen.

        Later, in 1595, the Diet at Brunn decided we should pay ten gulden in addition to the twenty which we had agreed to pay. Also, whether our millers were employed in the lords' mills for wages or under contract, or whether they worked at our own mills on large or small streams, they had to pay one gulden for each mill wheel. Wherever we worked a mill for a third or quarter share, the tax was seven silver pennies for each mill wheel. We were unable to pay these mill taxes because they were imposed in wartime and we knew they would go toward the war.

        The above mentioned twenty gulden tax that we had agreed to pay on our houses, on the other hand, had been required for the benefit of the Provincial Diet in peacetime.

        The taxes did not remain at this level for long. In 1602 the Diet at Brünn again increased them sharply. Eighty gulden were added to the twenty we had agreed to pay, as well as five groschen on each barrel of beer brewed. There were also (as before) two groschen on every cask of homemade wine, one groschen on every shock of summer or winter grain, and other impositions. As this money, too, was required for war purposes, the church community could not pay it for conscience's sake, so sheep, hogs, oxen, grain, and much else were taken in payment from this community and that.

        Taxes continued to be levied in this way until all the communities were driven from Moravia in 1622.

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1591 Expulsion from Schenkof

         On January 18, 1591, Hynek Slach of Hrivice evicted us from his property, Schenkhof. Our people could not even take clothing or bedding with them.

        All the horses, cows, sheep, and other stock were taken as well as household goods, kitchen equipment, wagons, harness, and the seed already sown in the fields. We estimated that the losses we suffered came to over 5,000 gulden. We had to bear with this and leave it in God's hands.

        On March 8 of this year 1591, brother Leonhard Boltzinger, a clockmaker by trade, was executed for his faith in Christ. This took place at Julbach, a market town not far from Braunau in Bavaria.

        That same year there was a famine, especially in Bohemia, and as a great deal of grain was exported from Moravia, there was a shortage and many people were hungry in this country too. But praise be to God! He thought of his people and had given their elders such foresight that their bread supply was never low enough to cause actual want.

        On May 7, 1591, our two communities had to move from Voitelsbrunn' and Pergen, and we also had to leave the farm at Pulgram. The brotherhood had been living at these places for more than thirty years.

        On August 5, of this year 1591, brother Georg Wenger, a tailor, was beheaded for his faith at St. Lorenzen in the Puster Valley in the county of Tirol.

        On June 19, Jakob Platzer was also executed with the sword for faith's sake at Sillian in the Puster Valley, Tirol.

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1592 Thoman Haan captured & executed

         On May 12 in the year 1592, brother Thoman Haan was captured and put in prison at Freiburg in Bavaria for the sake of his faith. After he had been in prison for six weeks and showed no sign of recanting, he was brought out on June 18, and the judge's staff was broken over his head. He was executed with the sword and burned.

        Songs about these three brothers' are still preserved and sung in the church community and give details of their unwavering resistance. *

        In this same year on July 1, brother Michael Hasel passed away with peaceful heart in prison at Hohenwittlingen in Württemberg. Because of his faith in Christ he had been in prison for over four years.

        On July 27, 1592, brother Matthias Mair was drowned at Baden in Switzerland for the sake of his faith and his witness to Jesus Christ.

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1593 Turkish War begins in Croatia

         In 1593, when the Turkish war began in Croatia, many soldiers passed through the country, taking horses, oxen, and other things. In Neumühl a brother called Heinrich Schmidt was shot to death through the gate. That was the beginning of a time of great tribulation.

        The elders of the church recognized that in this time of need, we should persevere in prayer more fervently than ever. Whenever the servants of the Word could arrange it, every day, either during the day or in the evening, we should unite in prayer, humbly asking God to remember us and help us, for there is no one else in the whole world upon whom we can rely. We should pray that even if we suffer loss of temporal goods, he might keep our souls from harm and our people from suffering violence and dishonor; that he might protect us all - the widows and orphans, the many inexperienced young people, and our wives and children - from the bloodthirsty tyrant, the enemy of Christ; that he might keep us from being dispersed or sold among the heathen, from being drawn into their blasphemous and unchristian way of life.

        If God uses the bloodthirsty tyrant to punish those who call themselves Christians (but whose lives are opposed to Christ through their shameful sodomy, terrible sins, and blasphemy), we should pray that he might give his people, who fear him and hope in him alone, special help such as only he can give - and has given wonderfully from the beginning of the world.

        In short, we should pray that God might rescue us unstained from all enemies of divine truth and not let his people suffer punishment for the ungodly life these enemies lead. Therefore, the brothers and sisters were enjoined to look to God and sigh to him in prayer, not only together in meetings but whenever they could, individually.

        We experienced that God heard his people's prayers and restrained the bloodthirsty enemy, for when this country's troops had fled as far as Raab, if the enemy had pressed their advantage in swift pursuit, they would have found the neighboring lands in a state of terror and flight and could have destroyed them all and brought them under their power.

        Even the authorities had to acknowledge that it was God who prevented this. That same winter there would have been another opportunity for the enemy. In all this we give all praise and honor to God alone.

        From 1593 on, the church community knew few quiet and peaceful intervals, but had to endure hard and troubled times, particularly because of the soldiers, who made straight for the communal households and quartered themselves there for long periods, consuming large quantities of their food and drink.

        This went on for many years and grew worse the longer it lasted.

        At the same time, some of the lords and magnates ruthlessly exploited the communities living on their property, demanding unendurable amounts of forced labor from them, withholding wages from brothers in service on their farms, and finally driving them out empty-handed, robbed of all their livestock, land, and buildings.

        At a number of places the brothers had to sustain a loss of five, six, or even eight thousand gulden, as at Frischau and Bochtitz in 1597, and at Wostitz several years later. *

        Moravia and neighboring countries were also visited by God with scarcity and famine which hit the communities hard. But the Lord graciously helped his people surmount these troubles until the Bocskay War began in 1605.

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1605 Short description of distress brought by this terrible war

         Description of the Great Troubles more terrible than ever before which the church of God along with other people had to suffer at the hands of the Hungarian rebels.

        It so happened that the imperial troops in Hungary, who were on their way to fight the Turks (having already been at war with them for twelve years), clashed with the Hungarians, and there was violence on both sides. In the end, Hungarian troops reinforced by Turks and Tartars attacked Moravia and Austria in great numbers, robbing, murdering, burning, and carrying off prisoners, and leaving a trail of misery and destruction.

        Just before all this began, the church had held the Meal of Remembrance of the Lord Jesus Christ in all communities in the peace and protection of the Almighty. Through the grace of God this celebration was held in peace, without any interruption, and wholehearted praise and thanks were given to the Lord for his protection. Soon afterward the troubles began. Frightening reports followed one upon another that the Hungarians, Turks, and Tartars were gaining ground. The towns of Tyrnau and Skalitz surrendered, and so did many Hungarian lords, including some with brothers living on their estates. The enemy drew closer and closer to Moravia, and the burning, murdering, and pillaging began. The church had to undergo great privation and terror and untold anguish of heart, such as they had never heard of or suffered before.

        It began when the enemy made a night raid on Sabatisch on May 3. Through God's providence our people had fled into the woods, but two brothers who were still in the house were horribly tortured. One in particular was dreadfully burned and racked, and his tongue was torn from the back of his throat; then both were hacked to death.

        On May 4 the enemy raided the community at Velké Leváre, mistreating and wounding many brothers and sisters. Forty-two were carried away as captives, but all these were set free by the Lord of Tyrnau. That same day there was a raid on Protzka.

        On May 5, the enemy attacked in force, plundering and burning at St. Georgen, St. Johannes, Gopschan, Neusorg, and Egbell, as well as a number of farms and mills where our people were, and many neighboring villages.

        On May 7, the enemy started to invade Moravia. They burned Landshut and Bilowitz to the ground, and struck down four brothers and murdered them.

        On May 9, the enemy plundered and burned Strassnitz, and three brothers were killed.

        On May 27 and 28, the enemy entered Austria, ruthless as ever, robbing, murdering, and burning until twenty-four fires could be seen at once. At Rabensburg three brothers were killed and cut in pieces.

        On May 30, the community at Neudorf was plundered; four of our people were killed, and three carried off as captives.

        In this raid two brothers were murdered at Welka and one at Swetlau and three people were carried off.

        On June 2, there was an attack on Watzenowitz. The community was burned to the ground and four brothers were murdered. The three communities at Schadowitz, Goding, and Kreuz, were pillaged the same day, as were the farms at Jermeritz, Tscheitsch, Grunwies, and the surrounding area. Ten people were murdered and six people carried off captive.

        On June 28, the enemy plundered and burned Turnitz. Sixteen people were struck down and killed without mercy, and 112 people - brothers, sisters, and children - were carried off into foreign parts. The church of God was in great anguish of heart, sorrowing as a true mother for her children.

        The same day the enemy burned Altenmarkt and the farm at Birnbaum. Four people were murdered and twenty-five were carried off. At Rampersdorf, one brother was murdered, and three people were taken prisoner.

        On July 12, the enemy burned down the communities at Pruschanek and Tscheikowitz. Six brothers were murdered and thirty-five brothers and sisters were seized and carried off into slavery among the Muslims.

        On July 16, the enemy burned down Kobelitz, Boretitz, and Kostel, and many neighboring villages. Four people were taken captive and one brother was murdered.

        The enemy then ceased their raids into Moravia. Instead they turned against Austria and Styria, robbing, murdering, burning, and carrying off captives, as they had done in Moravia.

        The brutality and terror lasted three months. Sixteen communities, large and small (including eleven schools), were destroyed. All were robbed, torn down, and burned by the enemy, which caused great loss to the church.

        About 240 brothers, sisters, and children were taken as prisoners. Through God's wonderful intervention, about ninety were later released and returned to the church, some as late as 1613. But there are 150 of whom we have heard no more. The number of people murdered in all that terrible violence came to about eighty-one, many of them dedicated, dependable brothers and sisters.

        Short account of the overwhelming distress and anguish

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1605 Brief description of terrifying and heartrending times

         Here then is a brief description of terrifying and heartrending times. Dear brother Klaus Braidl was filled with such pain, care, and sorrow that he wept, as did all the elders in the church. The faithful were in anguish about the atrocities committed by ungodly heathen against God-fearing, innocent people. It was appalling how they treated mothers with newborn babies, expectant mothers, and unmarried sisters. Most terrible of all was the way they ruthlessly carried off innocent little children, thrown on the horses' backs with feet bound together and head hanging down. Many mothers had to witness it. There was much weeping and heartache over all the brothers and sisters and boys and girls who were carried off. Husbands were separated from their wives, wives from their husbands, parents from children, and one relative from another. Some had been born in the community, while some had come from other countries for the sake of faith and Christ's name. Now they were carried off to foreign lands and sold into slavery to cruel, sodomitic people - the Turks and Tartars.

        Every believer should always remember their misery as if he himself were suffering with those who are tortured and imprisoned, hungry and destitute, or driven with whips to heavy labor. It is impossible to describe the great inner pain and distress they suffered, prevented from hearing God's Word and deprived of the common life. We know of this from dear brothers and sisters whom God in his mercy has freed from all that misery and brought back to the church. Honor, praise, and glory be to him in all eternity!

        Now, dear brothers, whom God out of pure grace has called from many places in the world to be his people in these last, evil days, let each one of you cherish beyond comparison with anything on earth this precious time of peace (once more granted through mercy) and this life together in love. There is nothing else like it on earth. Here the zealous can receive teaching, the hungry bread, the thirsty drink, the sick a doctor, and the weak care and a place to rest. Here we can work in the light of day and are not locked up in darkness.

        Each one should make good use of his time and not waste even one hour, for we do not know what the almighty God still has in store for us.

        If some day any one of us should be deprived of his brothers and sisters, he will be able to draw strength from this time to help him overcome the mountain of sorrows and so attain the eternal crown of glory. Amen.

        One or two songs were made with fuller details of some of the events in these disastrous years. *

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1606 Elder's decision to ransom captives

         There is also an account from Salomon Boger or Berger about the release of several captives. This brother made great efforts on behalf of the prisoners. At risk to his life he went to Ofen and traveled four times into Turkey searching for his wife and child. He even reached Constantinople and Nicea. *

        After this, persistent pleas were made to free the prisoners by paying ransom. Their relatives in particular went repeatedly to the elders, and the question was earnestly considered whether this was God's will. On February 27, 1607, it was discussed in a large meeting at Pribitz. Soon afterward, there was another long discussion whether this was in accordance with our faith, and not against God. The wretched plight of the captives was laid to heart. Because they were not taken captive for the sake of their faith (which had happened to us here in Moravia in earlier years), their situation was very different from anything in our previous experience. Therefore it was agreed to help the prisoners by paying ransom or by doing whatever else could be done. We could not desert them, although the Turks or Hungarians set high prices. They might value one sister at a hundred talers, another at two hundred, another at as much as two hundred ducats, according to how young or good-looking they were.

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1606 Treaty made with Hungarian rebels

         On September 14, 1606, a treaty was made with the Hungarian rebels, who had caused the church untold distress and grief through robbery, murder, burning, and deporting many God-fearing members. On November 11, a peace was concluded with the Turks which lasted for twenty years.

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1607 Comet

         On November 24, 1607, a great comet with a long, pointed tail appeared in the skies. It traveled faster than the other stars, moving on a course from north to south, and could be observed for four weeks, although growing fainter each night.

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1608 God's intervention of soldiers harassing the Church community

         In the spring of 1608, the church was in great danger. At that time the provincial governor of Moravia was a papist nobleman named Ladislav Berka of Duba. There were signs that the country would be overrun in a surprise attack to bring the whole population to the papist faith. Several troops of horsemen, recruited for this purpose under the leadership of two counts, arrived unexpectedly at Moskowitz. For two hours they surrounded our community and the entire village on their horses, expecting word from the said Lord Berka to begin the assault. (Berka was away at Brünn and with his followers planned to attack the members of the Provincial Diet.) The soldiers could hardly wait, and thought this was the day for them to sate the malice of their evil hearts at the expense of poor widows and orphans. They made no secret of how they intended to deal with us and how they would lord it in our houses.

        The faithful were thrown into an agony of grief, for death and destruction seemed to stare them in the face. In deep humility they called upon the Lord in heaven to have mercy on his people (who trust in him and have no other help), to comfort and rescue them in their great need. The almighty God in heaven heard their sighing and pleading and came to his children's help. He frustrated the purposes of these ungodly men, for they received a message that was different from the one they had expected. They heard that all their plots had been betrayed and were known to the Provincial Diet at Brunn. Lord Berka, the provincial governor, had been arrested, and their commander, Count Monfertili, with his four hundred cavalry soldiers had turned tail and fled from Brünn.

        This news thoroughly alarmed the horsemen at Moskowitz. All their eagerness disappeared and they were so terrified that they no longer wished to hurt anyone; their only anxiety was not to be in the rear. Leaving food and drink untouched, they fled headlong as if pursued and rode several miles that same day to the Bohemian border.

        With swiftness beyond all human comprehension, the almighty God rescued his people from the imminent danger and showed his might and power against the enemies of Israel.

        Once the peace was concluded with the Turks and Hungarians, there were no open hostilities against Moravia until 1618. But the church of the Lord was still harassed by the soldiers moving back and forth across the country. These had to be supplied with enough food, drink, fodder, etc. to satisfy them, or they took it by force.

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1611 Klaus Braidl's last words and passing

         On January 21, 1611, the Friday before Paul's Conversion, our dear and faithful brother Klaus Braidl fell asleep in the Lord at Neumühl between seven and eight o'clock in the morning. Before his end he spoke to several of the older servants of the Word who were with him during his illness and said the following: My dear brothers, I feel that my end is drawing near, and I may become so weak that I cannot talk with you anymore. So I will speak now, while I am still able.

        First of all, I would like you to know that my heart is at peace and that I am in complete unity with all of you.

        If there are any among you whom I have hurt, I beg you not to hold it against me but to forgive me.

        Dear brothers, I plead with you to keep watch against disunity, for you can well imagine the terrible disasters that would come in its wake and what great suffering would befall many widows and orphans.

        Watch that you keep firmly to the fine old directives for church order and follow them without moving the old boundary stones.

        Hold firm to Christian community, and fight with all your might against greed and selfishness, for covetousness is the root of all evil and destroys everything good.

        Guard against innovations or starting on a new course. Take special care, my brothers, not to compete against or take advantage of one another, for that is not right.

        I appeal to you before God the Lord to give fatherly care to the widows and orphans and to show loyal concern for the needs of the church. Always act in the fear of God, following truth, justice, and righteousness.

        My brothers, I am very weak and do not know if all the elders will get here in time to see me, so I lay it on your heart, to tell them all that I greet them warmly as a farewell.

        I thank you and all the devout for all the kindness and faithfulness you have shown me.

        I am also thankful to the elders for the loyal support they have given me, thus for the Lord's sake showing their obedience to me.

        Tell the elders as a last request that I urge them before God to be wholehearted in taking on the responsibility for the Lord's church and giving all their strength to its care.

        My heart is at peace, and I have a clear conscience before God. I say farewell to the whole church community, to all the believers, young and old, as I have told you before.

        I commend you to the protection of the almighty God. May he care faithfully for his people, bless you, keep you in peace, uphold and preserve you. Amen. Amen.

        After this, on the day recorded above and at the age of eighty-two, he passed away in peace and under the Lord's blessing. He had been a brother for more than sixty years, and the whole of the Lord's church had been entrusted to him for nearly twenty-eight years.

        A servant of the Word for forty-nine years, he had been used a great deal for the Lord's work abroad. He was a diligent and devout man who never put off until tomorrow the task he was able to do today.

        On January 27, soon after our dear brother Klaus passed away, all the elders in the service of the Word and the service for temporal needs, as well as many trusted brothers from all places, met at Neumühl, and after earnest prayers to the Lord and in great fear of God, they committed the care and guidance of the whole church to dear brother Sebastian Dietrich.

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1613 Move back to Sabatisch

         In 1613 on St. George's Day [April 23] we moved back to Sabatisch, Hungary, at the urgent request of the lords at Branc and their promise of favorable terms.

        In contrast to other Hungarian lords, they had proved loyal to our people during the terrible attack of 1605.

        So the community at Sabatisch was started again after we had not lived there for almost eight years.

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1618 Development of the terrible war

         On November 29, 1618, around four o'clock in the morning, an extraordinary comet appeared. It was brilliant and had a very long tail such as is rarely seen. After that, it appeared each morning a little earlier until it rose exactly at midnight. The time when it rose changed gradually from morning to midnight and from midnight to evening. This covered a period of four weeks, from November 29 until the end of December. It was watched with great awe and fright and was last seen close to the North Star, where it faded away.

        At that time we did not know its meaning, but in the years following we were to learn, with much suffering and sorrow, what it had signified.

        This same year, 1618, fierce agitation and revolt broke out in the kingdom of Bohemia, developing into terrible war and bloodshed between the Emperor Matthias and the Lutheran assembly in Bohemia.

        The initial incident was on May 23 when the Protestant assembly under great provocation threw three Roman Catholic lords (imperial officials and members of the council) out of the window of the Bohemian chancellery in Prague Castle. On John the Baptist's Day [June 24], the Provincial Diet at Olmutz therefore decided to recruit 5,000 men - cavalry and foot soldiers - for the defense of Moravia.

        The decision was carried out immediately. As a consequence, on top of the heavy annual tax of one hundred gulden on each community, a tax of fifty gulden was added. At the time we had about 40 communities in Moravia and when 150 gulden were taken from every community large or small, it amounted to 6,000 gulden. But it did not even stop at what the Diet imposed: in many places livestock, grain, wine, and other goods were taken in lieu of the tax at a much lower valuation than our selling price or current prices in the country. In addition several communities had to quarter soldiers for many weeks in summer and winter. On their marches back and forth, the soldiers often overran our communities (they always made for them whenever possible) and we had to give them food, drink, and fodder - as much as they wanted. When they were billeted in other places, we still had to supply them with provisions and fodder. Through this heavy consumption, our food supply was greatly diminished.

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1619 Beginnings of the terrible war

         In the year 1619, we still had the hope and the great longing that peace would be concluded between the Holy Roman Emperor Matthias and the Bohemian Protestants, not only saving the church community from further harm, but also bringing relief from the heavy taxes. On March 20, 1619, however, the emperor Matthias died. Ferdinand, already crowned king of Bohemia, continued the war that had started under Emperor Matthias. Through his generals Count Buquoy and Count Dampierre (who had also served under the previous emperor), King Ferdinand acted with a brutality never known before in the kingdom of Bohemia. Therefore no reconciliation was found - the war only grew all the more intense and widespread - and the Bohemian Estates tried to gain the Moravian lords as their supporters (while the king thought Moravia was on his side).

        With this purpose, right at the beginning of the war, Count Heinrich Matthias von Thurn, lieutenant general to the Crown of Bohemia, [but in arms against King Ferdinand] marched into Moravia in early spring with a large number of cavalry and infantry. He succeeded - although not without opposition - in convincing the Moravian Estates to support Bohemia's side. Most of this support came from the non-Catholic lords. The Catholic lords, who held the power and the chief positions in Moravia, were deposed from office, and the most important ones were imprisoned. Just as in Bohemia at that time, directors or provincial governors were elected from the three remaining estates (after the Fourth Estate, the prelates had been ousted), and within three days they expelled the Jesuits from the country forever.

        All of this gave rise to King Ferdinand's fierce hatred toward Moravia, which had originally accepted him as their prince and ruler after the emperor's death.

        Count von Thurn (mentioned above), who had marched from Moravia to Vienna in Austria with his Bohemian troops and a good number of Moravian forces, had to leave Vienna and return to Bohemia because enemies were vandalizing his country. While Moravia was emptied of troops, King Ferdinand sent in several thousand men under General Dampierre to force the country to submit to his rule again.

        Those who had deserted him and who still refused to return and beg for his mercy were to be punished for their disobedience, and their lands and property were to be given over to fire and the sword.

        This terrible and remorseless punishment - beyond doubt by divine decree for the chastening of God's people - fell most heavily on the church communities of the Lord, although they were innocent of all that was going on. They suffered incalculable damage and unspeakably great sorrow, trouble, and anxiety from robbery, murder, and fire at the hands of soldiers, especially from the Hungarians.

        Some of these had been sent by Catholic lords in Hungary to help King Ferdinand. Others had been hired by King Ferdinand himself from the border forts. There had not been such suffering even in the earlier Hungarian Rebellion of 1605 (apart from the suffering of those who were carried off into Muslim slavery).

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A brief summary describing the damage & the great distress

         A brief summary follows, describing first the damage done, and then the great distress. *

        On July 20, 1619, Dampierre and his troops arrived at Retz, moved on to Joslowitz, seized the castle, and encamped there. From that time until the end of November the plundering and burning of our communities never stopped.

        In these hard times, twelve of our communities were burned down and completely destroyed, including six schools. This count does not include the newly built house at Bilowitz and the communities in Kobelitz and Damborschitz, which were also damaged when the enemy set fire to them. Seventeen communities were plundered and desolated. But our greatest heartache was that forty men and women were cruelly murdered and that many God-fearing sisters, married and unmarried were raped. A number of men and women were put to unspeakable tortures simply to extort money from them.

        Two hundred horses and many oxen, cows, hogs, and sheep were stolen from the church, both at the communities and on the roads.

        In the end, the misery and terror in this country exceeded anything in human memory. There was no safety anywhere. The enemy attacked in the north, then in the south, and finally all over the country. We had to flee from our houses, and we were not safe on the roads or footpaths, not even in the woods. We were in danger not only from the enemy but from the peasants as well. In some places, when the enemy was gone, the peasants were even worse. Everyone was out to rob. There was no sparing of the old or sick, the mothers with newborn babies, or the young children. For many weeks we went with them from place to place through the woods and villages, suffering want, misery, and death. Reports of disaster followed thick, one after another, and one depth of terror called to the next.

        It is impossible to overstate the need and pain that was suffered. Many God-fearing people wished they might die rather than see the great misery of our poor little flock or hear of the shameful violation of our women and girls. Many said they would be content with bread and water for the rest of their lives and would never stop thanking God if only they could remain peacefully under one roof. Truly it seemed as if God the Lord had sent the Destroyer over Moravia. Although thousands had already been slain, the enemy continued to rob, burn, and slaughter, and no one had the power to resist.

        But from the beginning of the world, the almighty God has always helped his people in times of greatest need, when all human hope is gone. He did so now, and none could doubt that in his holy heaven he heard the unceasing, fervent pleading of his people. More than once he threw our attackers into such panic that even though no one was after them, they fled as if pursued by a great army -just as the Assyrians did, who were also a dreaded scourge to God's people. So the Lord put a bit in the enemy's mouth and a ring in his nose and led him back on the way by which he had come. In spite of great tribulation, we were very much aware of the many ways God opposed the enemy or changed their fury to kindness toward the devout. Let us all the more thank the Lord as long as we live for his deliverance and the good he has done to us. Let our lives be more dedicated and holy so that he has no need to bring still harsher punishment on us (as he can do sevenfold and then sevenfold again).

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1619 Sebastian Dietrich fell asleep/Ulrich Jaussling appointed Elder

         At Damborschitz between eight and nine o'clock in the morning on Sunday, December 8, 1619, our dear, faithful brother Sebastian Dietrich, Elder of the whole church, fell asleep in the Lord with peace in his heart and a good conscience. He had been in the service of the Word for thirty-two years, and the whole church had been entrusted to him for nine years. He was sixty-six years old.

        Since it was the will of God the Almighty to take our dear brother Sebastian Dietrich from this world, in the peace of the church, there was a meeting at Damborschitz on December 16 of all the elders in the service of the Word and in the service of stewardship as well as all buyers and storekeepers and many other trusted brothers from all communities. In the fear of the Lord, these brothers laid their great need before God to appoint another faithful shepherd for the church. They came to the joyful, unanimous decision to entrust our dear brother Ulrich Jaussling with the leadership of the church and the responsibility of caring for her in every way with divine zeal.

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1620 The terrible war continued to spread

         In the year 1620 the terrible war continued to spread. It had begun in 1618 and its progress in 1619 has been partly described already. During 1620, it grew worse and worse until nearly all kingdoms and countries were in revolt. The emperor Ferdinand II, who had come to power on the death of Emperor Matthias, grew more and more hostile because the Bohemians, Moravians, Silesians, and Upper and Lower Lusatians, with the help of the Hungarians, had turned against the house of Austria. They had chosen and crowned Frederick, the elector palatine of the Rhine, as king of Bohemia.

        In order to crush this rebellion, Emperor Ferdinand II recruited bands of cruel men from distant countries: Poles, Croatians, Frenchmen, Walloons, Spaniards, and Italians. He enlisted them to fight against Frederick and his allies, who were relying too heavily on their own strength and good fortune. The duke of Bavaria and the elector of Saxony, two powerful princes, also brought large forces to Emperor Ferdinand's support. In 1620, because of this terrible war, the communities again suffered incalculable loss of property. But much worse was the unspeakable grief and misery - worse than anything the church had endured before.

        The misery of this time is described at length in the first Chronicle, which gives the exact days when the troops raided different communities. It would take too long for me to record all the details, and so I will describe what happened at only one place, enabling the reader to know what was done at all the others. In 1620, plundering and burning began as early as February 7.

        On July 28, a most tragic and horrible incident took place at Pribitz, worse than anything that had happened so far in this war and worse than anything ever heard of before.

        At three o'clock that morning, when everyone was peacefully asleep in bed, a force of 1,500 cavalry and musketeers (imperial troops, but for the most part Poles) made a sudden and violent attack on Pribitz. They were so unrestrained, ungodly, and savage that within two or three hours they had murdered 52 brothers as well as a sister and her child. 54 people had to be buried at the same time, among them many fine and much-respected brothers, including brother Georg Bieberstein, a servant of the Word; Felix Haushalter from Weisstatten; Valtin Kellner and his assistant Kaspar Tischler; Hans Ausgeber; Martin Schultes from Neumühl; Hansel Steiner, the schoolmaster; Heinrich Schuster (head cobbler); Uhl (head tailor); Jahne (head tanner); Peter (head smith); Christoph Messerer; and many others.

        To get money, the Poles tortured some brothers terribly, particularly Heinrich Schuster, who was burned with a red-hot iron. Wounds were cut in his thighs, then gunpowder poured into them and ignited, and finally he was so ruthlessly cut up that he scarcely resembled a human being.

        Kaspar, the cellarer's assistant, had hot grease poured over his naked body and was burned on his belly with red-hot pans. Abraham Messerer's fingers were pinched off with tongs, and then he was cut in pieces. Peter Schmidt was badly tortured and killed after he valiantly told the marauders that even if he knew where a bushel of money was, he would not show them. One brother's head was twisted until his face was over his back, and other atrocities were committed.

        The attackers seriously injured about sixty more people, shooting, stabbing, beating, and slashing them so badly that many died afterward. They shamelessly abused countless married and single sisters and even ten- or twelve-year-old girls.

        After wounding Hans Jakob Wolf severely because he was the main minister, they carried him away as prisoner with seventy people, mostly sisters. They also took great quantities of loot and all the horses, cows, draft and fattened oxen, and many provisions. In short, the way they treated the young and old, the crippled and sick, pregnant women, and mothers with newborn babies was so gruesome, devilish, and inhuman that such brutality had never happened in our land before. Even Turks and Tartars, who do not claim to be Christians, would have said it was too much. It was heartbreaking, more than human nature could stand, for a wife to see her husband struck down and murdered before her eyes, for a husband to see his own beloved wife raped, for mothers to have their innocent children torn from their arms and flung aside, and for people to see their relatives carried off. Every kind of shameful sodomy was practiced. It is impossible to put it all into words - even a stone (to say nothing of a human heart) would have been moved to compassion.

        Oh, the weeping, the suffering, and the terrible heartache that God the Lord allowed to come upon his people! And others in Moravia, highborn and lowborn alike suffered the same.

        God the Almighty, however, could not let such terrible violence continue unpunished. After all the reckless evil they had done, the wicked men started back for Laa (where they had come from), but were attacked and put to flight by Moravian cavalry and Hungarian soldiers. Such horrible shooting and slashing followed that the captives could scarcely describe it all. What happened was so dreadful that our people believed these soldiers were being repaid for having treated others the same way. It was estimated that six hundred men were slain; one hundred and sixty were taken prisoner, and twenty wagonloads of booty and all the livestock (which they had stolen) were taken from them. About fifty of our people were rescued from their brutality and sent back to the community.

        The rest of the Polish musketeers escaped to the town of Laa, taking with them twenty-one of the sisters they had captured and brother Hans Jakob Wolf, who had been cruelly beaten and had severe head wounds. With the help of citizens from Laa, our brother millers obtained the release of these sisters, and brought them back to the church community. Brother Hans Jakob Wolf still had to endure terrible suffering, for the Polish captain tortured him with the headmill and on the rack just to extort money from him. Then Hans Jakob became seriously ill and was moved to Vienna where he lay sick in an iron trader's house. After a few days he fell asleep in the Lord on September 19, 1620.

        Before this terrible raid on Pribitz our places at Schadowitz, Watzenowitz, Goding, Moskowitz, Kobelitz, Pruschanek, Lettonitz, and Velké Leváre were pillaged and burned down by the imperial troops. Fifty-four horses and all the sheep, hogs, and cattle were stolen. Six people were murdered; a baby was shot while in its mother's arms, another struck and killed in its father's arms, and many brothers and sisters were horribly tortured.

        Throughout the summer, the two great armies of Ferdinand II and Frederick V were encamped opposite each other in Austria without any decisive move. It was during this time that the above-mentioned raids into Moravia took place. In the autumn the Duke of Bavaria took possession of Upper Austria, and the Elector of Saxony with several thousand men invaded the Duchy of Lusatia. Then the Duke of Bavaria with his forces and the imperial general Count Buquoy marched on Bohemia. Although their enemies followed close behind, the imperial troops took one town or hamlet after another, until the two forces reached Prague and engaged in battle at the White Mountain on November 8. Frederick's forces were ignominiously defeated and his whole army put to flight. Frederick and his wife and courtiers, with many prominent lords and officers, had to leave Bohemia, since the city of Prague turned against him. As a result of this battle, the emperor brought almost the whole kingdom of Bohemia into subjection within a few days. Moravia also fell to him without resistance and was soon back in his power. So in the cold of winter, a new danger, an appalling distress, loomed over the church community, and deep called to deep.

        Through many agonizing experiences we had learned how the brutal foreign troops would treat our people, who because of their faith were hated more than others. It seemed quite impossible, however, to attempt flight in the middle of winter; we were such a needy little group, with many very young children and sick and old people. The weaker ones would certainly perish miserably from hunger and cold. So we decided to entrust ourselves to God and remain in our homes to await what he permitted. We turned to God constantly, early and late, praying earnestly for the protection of our poor widows and orphans during the bitter winter.

        The imperial vanguard advanced at great speed with its marauders, the very worst of all. Spaniards, Neapolitans, French, Poles, Walloons, Croats, and Count Fugger's German musketeers, even more godless than the rest, at once started their usual cruel acts on the people in the upper communities.

        On December 14 and 17, Teikowitz was raided, also Stignitz and Wischenau, and Tschermakowitz. The soldiers plundered the communities for several days and carried off whatever they pleased. When one band left, another arrived, subjecting us to their shameless violence and sodomy. In order to get our money, they relentlessly tortured some brothers and killed three of them. Many respectable women, young girls, and even little eight or nine-year-old girls and boys were brutally ravished. Dear God! - they acted completely against human nature.

        Such dreadful things happened that all the elders and the whole church were seized with fear. They evacuated some of the communities before the vicious soldiers reached them, for no one wanted to risk such danger anymore.

        Those able to escape from the upper communities fled down to Alexowitz and Kromau and the lower communities.

        The people from Pribitz, Pohrlitz, Nuslau, Klein Niemtschitz, and Moskowitz fled to Pausram, Austerlitz, Damborschitz, Kobelitz, and Nikolsburg.

        Within a few days it was necessary to abandon Schakwitz, Neumühl, Damborschitz, Kobelitz, Schadowitz, Kostel, and Altenmarkt and flee toward Goding and Wessely. The people from Neumuhl and Kostel took refuge at Eisgrub, where the lords allowed them to shelter in the castle.

        General Buquoy and the imperial army now advanced to Eibenschitz, Gross Seelowitz, and Auspitz, with the terrible vanguard always ahead, plundering, burning, and killing wherever they went. Our people from these communities, including great numbers from Goding, Wessely, Neudorf, Strassnitz, Ungarisch Ostra, and other nearby places, were forced to cross into Hungary and make their way down to Sabatisch. Brother Ulrich Jaussling, Elder of the church, brother Hauptrecht Zapff, Seyfried Geiss, Rudolf Hirzel, Franz Walter, and other servants of the Word traveled with them into a strange country with a very poor and needy flock.

        By now over three thousand of our people were at Sabatisch. It was impossible to support such a large number in the little community. The imperial forces were a danger, too. A way out had to be found. In these straits, our people were forced to cross over the Little Carpathians (no matter how sad and painful it might be) to find shelter at Weidowitz and Gostelein, Schächtitz and Echtlnitz, on the estates of the Counts Nadasdy and Erdboy. God in his wonderful providence had prepared a place where they were received with respect and great sympathy for their plight and could buy food and drink at a reasonable price. But it was not what they were used to in the community; there was great lack of clothing and bed linen. As a result of repeated exposure to hunger, cold, and the terrors such evil times bring with them and perhaps still more as an affliction from God, the Hungarian sickness broke out among the fugitives. So many were lying ill that they were unable to take proper care of one another. Consequently, five hundred people died within a short time at the aforementioned places on the other side of the Hungarian mountains.

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1621 More communities plundered

         The distress and misery already described continued into the year 1621. It was an evil year, full of anguish.

        In January, after much plundering, the communities at Pribitz and Nuslau were burned to ashes.

        The community at Kobelitz was plundered until nothing was left. All the livestock was taken as well.

        Watzenowitz was burned to the ground: Pruschanek was plundered and Hans Walmann, the steward, was killed by the Poles. Wessely and Neudorf were also burned to the ground and several people died an agonizing death in the fire. Schadowitz and Nikoltschitz were plundered.

        In February, Herspitz and Damborschitz were plundered. Three people were murdered.

        Protzka, St. Johannes, and Velké Leváre were plundered by the Poles. Saxon cavalry pillaged the community at Polehraditz and among other things stole twenty barrels of the best wine. Afterward they burned the place. Kostel and Altenmarkt were plundered and a brother was shot to death by the Hungarians.

        Alexowitz and Klein Niemtschitz were plundered. At Bilowitz, three brothers were murdered by Poles.

        On April 17, the Poles made a sudden attack on Sabatisch, plundered the houses, and brutally murdered five brothers and one sister. Six brothers were mortally wounded and died within a few days.

        As has been said, some of the people were forced to find refuge on the other side of the Hungarian mountains. They had been there about ten weeks when on April 2, 1621, several Transylvanian envoys came to them at Schächtitz and several more to Weidowitz with a written order.

        The envoys brought a large number of horse and foot soldiers and many wagons with them. They showed the letter and explained the wish and intention of his, highness Bethlen Gabor, Prince of Transylvania, etc. He wanted the brothers and sisters to agree to travel to Transylvania and to make ready for the journey. Once there, they would enjoy his paternal protection in every respect.

        Look at this letter, said the envoys. Read the eight conditions generously offered by our gracious prince and lord, the present possessor of the Hungarian crown. You will not be serfs but will have extensive privileges to guarantee your freedom. You will be and remain highly valued people. You will be granted such privileges by the prince and his country that you may have freedom at all times to practice your religion and your trades as profits and pleases you best.

        In spite of seeing the German letter with its eight points and in spite of hearing their friendly words, the brothers and sisters still shrank from going with them. When the envoys noticed their reluctance, they immediately took 84 adults and children by force to Neuhof and carried off 101 people to add to their group a week later. Brother Franz Walter was among their number.

        On all stages of their journey they were treated with the utmost care and consideration by the prince's envoys, who paid great respect to their ruler's instructions. All this was God's providence. In May they arrived in Transylvania and stayed overnight at Dornburg.

        The following morning two hundred riders whom they had never seen before appeared near the market. The escort held a consultation with them but the brothers had no idea what was planned.

        The next morning they were divided into groups. Dear brother Franz Walter, servant of God's Word, was sent with forty-seven people to Radnoten. (The whole journey was a sad one for both him and his little flock, and he did everything he could to lead and encourage them in a fatherly way.) Hans Jakob Hegeler, cellarer from Damborschitz, was taken with 88 others to Weissenburg. The remaining forty-eight people were taken to the Szekler district.

        They parted in tears and with aching hearts, for they had no idea what their escort had in mind and whether the envoys were acting on their master's order or not. The separation lasted fourteen weeks, until August 31.

        Then, through the Lord's intervention, they were brought together once more. The prince's wife, Susanna Carolina, visited the group at Alwinz' near Weissenburg. After enquiring very precisely how many of their people had entered the country, she had them all moved to the same place. This was a source of tremendous joy to the brothers and sisters. They did not know how to thank God enough.

        But as no other housing was available when they were all gathered, they had to make do with the prince's stables.

        On March 17 in this year 1622, the owner of the place, Princess Susanna Carolina, came from Weissenburg to Alwinz and met with several of the elders. She showed them a meadow by the Maros where they might build their houses. The brothers received it gratefully and began that very year to construct housing suited to life in Christian community, such as they had had in Moravia.

        On September 28 of that same year 1622, Emperor Ferdinand's mandate reached the church community of the Lord in Moravia. Issued at the instigation of Cardinal Franz von Dietrichstein, the mandate read: All those known as brothers and sisters must vacate Moravia within four weeks. More will be reported of this later.

        So in order to remain under the mercy and grace of God, the faithful had to leave their twenty-four households, taking nothing with them.

        The cold of winter was approaching, but as the persecuted community of God in Hungary had almost no temporal means, it was impossible to provide housing for all the refugee communities. So brother Michel Kocher (who passed away at Grosswardein) was sent to Transylvania with the two households from Moskowitz and Alexowitz. Six hundred ninety-five people arrived in Alwinz during Christmas week.

        The brothers at Alwinz did not even have enough housing for themselves. Those who came to them had to go through the winter with makeshift accommodation - a bed or living space in houses in the neighborhood. Then three different sicknesses broke out among the people inside and outside the community, and in this way in one year the Lord took four hundred men, women, and children out of their misery into his rest.

        The preceding paragraphs give a short account of the beginning of the community at Alwinz. It is beyond question that God ordained these happenings, wanting to stir us so that a tiny spark might survive from the church in Moravia on which he had bestowed his glorious gifts and light.

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1621 Short accounts of the terrible events of the war

         Now I will take up the story of God's church in Moravia during the evil days of war.

        It has already been said that the year 1621 began with many disasters. The soldiers continued their plundering and burning throughout that year into 1622. In short, it was an evil and fearful time.

        It is impossible to record all the inhuman savagery vented on us and other people during this ungodly, cursed war waged by Spaniards, Walloons, Poles, and the German imperial troops, and how many honorable and faithful sisters (who had loved modesty and chastity from their youth up), expectant mothers, mothers of newborn babies, desperately ill sisters, unmarried sisters and little girls eight and nine years old, even young boys (which is completely contrary to nature) were shamelessly raped in public. Men and boys were hung up by their private parts and burned with red-hot irons and pans. Their feet were put in the fire until the toes burned away; wounds were cut and powder shaken in and set alight; fingers and ears were cut off. They were tortured until their eyes popped out of their heads and they were hanged by the neck like thieves.

        These and other unheard-of things that cannot be told for very shame were publicly committed by the imperial soldiers (who believed themselves the best of Christians). Anyone who has not himself known the anguish of hearing and seeing it all would not believe that a man who claims to be a Christian can commit acts so vile and devilish. It would have been no wonder if heaven itself had paled, if the earth had shaken, and if the elements had trembled. Even the devil might have shown greater fear of God's power and majesty than these devil-possessed men. May God, into whose hands we entrust all judgment, open their eyes.

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1621 Ulrich Jaussling passed away/Elder Rudolf Hirzel's treachery

         At six o'clock in the evening on Maundy Thursday, April 8, 1621, our dear and loyal brother Ulrich Jaussling fell asleep in the Lord with a peaceful heart and a clear conscience at Branc Castle in Hungary. He was a devout and zealous man, a faithful Elder of the whole church. He departed after enduring many hardships and anxieties that attacked him and the Lord's church in this time. As he neared his end, he often asked that in these sorrowful and evil days the Lord might take the church into his faithful care. Brother Ulrich was forty-eight years old and had been a servant of the Word for twenty-two years. For over a year he had led the church of the Lord in the midst of turmoil and disaster.

        At that time the Lord's church was without an Elder for four weeks, since the danger from soldiers was too great for the elders to gather. But on May 9, the entire brotherhood gave unanimous testimony for brother Rudolf Hirzel to lead and faithfully care for the church of God, and he was earnestly entrusted with this task by dear brother Hauptrecht Zapff. The enormous damage and slander brought on the church shortly afterward by this Rudolf will soon be told in all its pain and distress.

        On June 2, 1621, Cardinal von Dietrichstein ordered Rudolf and two other brothers to be abducted from Neumuhl on the Prince von Liechtenstein's estate. (One of the brothers was Rudolf's cousin, Christoph Hirzel, a servant for temporal needs.) In the name of his imperial majesty they were taken by trickery and force of arms and carried off with jeering and contempt to Nikolsburg Castle. After they had been prisoners there for several weeks, the cardinal, Lord Seifried Christoph Breuner and another count demanded that Rudolf, as Elder, should inform them where the church community's money was kept. They threatened him with dire consequences if he did not consent: Terrible things would be done to him and the other elders, and our church would be exterminated. A start would be made with Neumuhl and Nikolsburg at dawn the next day. On the other hand, if he told them about the money, the emperor would protect us as his loyal subjects and grant us privileges.

        Together with these horrifying threats were many highflown assurances, as from honorable men, that his imperial majesty had no intention of depriving them of their money; he only wished to be informed where, in what form, and how much it was and to have it in safekeeping so that the rebels, his majesty's enemies, would not get hold of it to support their war efforts against him. With such threats and cajolery they induced Rudolf to show them where the money was - money entrusted to him and gained by the toil and sweat of many faithful brothers and sisters. He thought that in this way he would save the lives of the people. The cardinal immediately took it. The church community lost almost all of their ready money and never got a penny back.

        In addition to the heavy monetary loss, Rudolf's treachery brought deep disgrace and much slander from every class of person, high and low alike, and even from other groups of brethren; it also led to discontent, protest, and disturbance within the church.

        Therefore the whole brotherhood decided Rudolf should be relieved of his office, and he was excluded from the church. This took place at Pausram. He humbly admitted his guilt, and he sought repentance with tears but was unable to attain it fully, for on April 27 of the following year at Goding (where he had been taken back into the household) he died from jaundice.

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1622 Valentin Winter entrusted with the care of the Church

         To return to February 21, 1622: Once this miserable business had been concluded, the meeting at Pausram turned to the very important matter of electing a new shepherd, since there had been no shepherd in the church for nine months in this dangerous and evil time.

        All the assembled brothers gave joyful and unanimous testimony in favor of laying on our dear brother Valentin Winter the task of directing and caring for the church with godly zeal. He accepted the task in due obedience, though sadly confessing his inadequacy and lack of wisdom.

        The prayer of the people was that the Lord in his grace strengthen this brother, and that he give his people wisdom and the ability to reassure and rebuild the church so that what was broken might be raised and what was lost might be restored.

        It brought much comfort and joy to the church to have an Elder once more, for brother Valentin obediently took up the burden of this highly important task. With all his strength he strove to oppose the greed, arrogance, and disorder that- had crept into the church during this odious war and to restore the cornerstones of God's church, for which many faithful members had shed their blood. The other elders loyally supported him.

        This year despite the fact that soldiers were swarming through the country, making travel unsafe, God in heaven granted such grace and blessing that we could celebrate the Lord's Supper in remembrance of our dear Savior Jesus Christ. This was not possible in the previous year, 1621. On June 12, 20, and 26, at ten of our communities we celebrated the Lord's Supper under God's great and merciful protection, in peace, and with joy and thanksgiving, and everyone was able to return safely home. The Lord alone be praised!

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1621 Peter Kaufman & followers excluded; false prophecy

         But the Lord's church was to be tempted in every way by Satan and his children. The ugly affair with Rudolf caused several members of the community to become puffed up with pride and to turn against the elders with abuse and contempt, just as Korah and his followers did. They declared that saving money was nothing but mammon and avarice and showed a lack of trust in God, that the elders and the whole brotherhood had broken their covenant and forsaken the right way, and that the church was no longer the same as in Jakob Hutter's time. They wanted to return to the first vision, restore the old boundary stones, and rebuild the Hutterian Church from its ruins.

        Those who took the lead were three tailors and two weavers, chief among them Peter Kaufman, a tailor and a native of Lothringen. An obstinate and difficult person, he had been excluded several times for his irresponsible, self-indulgent, and sinful life.

        Peter Kaufman claimed to understand secrets of the Scriptures and prophesied from strange books, especially against the papacy, foretelling its fall in the year 1630, when there would be a Lutheran emperor. He also warned that our church was in danger of collapsing and dissolving. Possessed by a spirit of pride, he and his supporters had the audacity to say that the only God we believed in was the Holy Roman Emperor, something that not even cursed, unconverted Jews say of us. Out of the malice of their hearts, they attacked the church and the elders with many other lies and senseless accusations which they could not possibly justify.

        Finally they were excluded from the church because they refused to be corrected by godly instruction. They wanted to establish a church of their own, but because they had so many false and confused ideas, they could not even agree with one another, especially about community. They finally decided to put off this question for the time being, as the devil might be deceiving them about it. In their folly they expected their cause to prosper, but it was not founded in God and therefore came to nothing. Death by the plague overtook the said tailor, Peter Kaufman (an impudent, malicious blasphemer), and shortly afterward his main supporter as well. The rest disappeared one after the other. Some scattered in this direction, others in that, and although they had been so great in their own eyes, in a very short time nothing more was heard of them. That was how the Lord brought their pride to a fall, for he has no pleasure in the proud.

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1622 Hardships caused by war

         In spite of all the oppression and grinding misery, now lasting four years, we never lost hope of a little relief. But the longer the war continued, the worse grew the hardships. We had thought ourselves at our very poorest, since (as mentioned above) our money was almost gone, many communities were burned down, others sacked, and our food supplies eaten up by soldiers. Yet an impossibly heavy tax was imposed on us in July 1622 (much more than others in the country had to pay). For five months our communities (half of them not lived in anymore by this time) were to make a monthly contribution of 1,500 talers cash, as well as 540 bushels of rye and 540 of oats. In five months this would total 7,500 talers cash and 5,400 bushels of rye and oats.

        It was not within the church's means to hand over such a large amount of money and grain, for if the taxes were levied for a year (and such taxes usually lasted a long time), the quantity of grain required was more than all of us brothers in Moravia could grow. Our income was far too small to supply the 18,000 talers cash per year. Besides, it was against our faith and conscience to contribute money for the war, and our forefathers had never done so. A letter, therefore, was sent to Cardinal von Dietrichstein telling him how much the church had suffered in this war, how many communities we had lost, and how many others had been pillaged and their stores consumed by soldiers; that our cash had already gone to the emperor and that all the communities put together did not earn enough to pay a weekly contribution instead of giving provisions for the soldiers. Such a heavy imposition would mean starvation and ruin for our people, since even before this, the income of most of our communities had not been enough for their daily bread. We wrote that many communities were so poor that for over a year they had not been able to give even one measure of wine to mothers of newborn babies or to the dying. In some places, no matter how hard our people worked, they had to go without meat for two months. Many were without clothes or bedding. Even though in one year we spent a large sum of money (which we prefer not to name) on hides, wool, linen, salt, lard, and various grains, it was all looted by the soldiers. There was scarcely one community with enough food for the next three weeks. Some communities were able to reap only enough to provide seed to sow when God granted us peace.

        We had gone through times of such need and distress that it would have been better to die than to live. Our wives' and children's best clothing had been taken off their backs for money to buy bread. Therefore, we poor and oppressed people begged the lord cardinal most humbly to have compassion on us.

        Yet no matter what might happen, for reasons of conscience we could not and would not do what was asked of us (as far as money was concerned) any more than our forefathers had done. We were prepared, instead, to suffer and wait patiently for whatever God would allow to happen. With regard to the grain (since men must be fed and it is not a direct levy for the war), we would wish to do the same as our countrymen, as far as we were able.

        In response to our letter, complaints, and humble petitions (which we had made to other Moravian lords as well), the lord cardinal informed us that the mandate was already made public and he could not alter it without the emperor's consent. We could see that nothing lay ahead but great calamity.

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1622 Believers no longer tolerated in Moravia

         All the estates as well as the towns of Moravia protested the taxation and appealed to the emperor, even though none of them were taxed half as heavily in proportion to their income as we were. The matter was therefore postponed. In the meantime the cardinal (a bitter enemy of the devout) went to Vienna. He made an oath that on his return to Moravia he would no longer tolerate us in the country. Once in Vienna, he and his sworn supporters and the council of priests falsely represented to Emperor Ferdinand and his chief councilors that we were rebels, enemies of His Majesty, and had caused him nothing but trouble during the war. Through this false accusation the cardinal gained the power his malicious heart desired; he received authority from the emperor to drive our whole church out of Moravia. He wasted no time in carrying out his commission.

        Two days after his return from Vienna he made a start on his own properties at Nikolsburg, Tracht, and Klein Niemtschitz near Prahlitz. Without warning, he sent his officials and soldiers to these three communities on one day and had all the rooms, cellars, grain lofts, flour lofts, attics, and bedrooms sealed off, so no one could enter his own room. Soldiers were set to watch the houses.

        Then the people were called together and an imperial document was read to them: Neither they nor their fellows in faith were to be tolerated any longer, in Moravia or in any other country under the emperor's power. Even in Transylvania they would not be safe but would be a people marked for death, for the emperor had a long arm.

        Those, however, who would renounce their error and let themselves be taught by the priests and Jesuits were to remain in their homes, have the use of their property, and, like all other subjects in the country, receive the protection and favor of the emperor.

        Following this, each of them had to declare individually whether he would comply. Already at that point 230 people, young and old, from those three communities on the cardinal's land shrank back from Christ's bitter way of suffering. These were for the most part loose and disorderly members who had already been a burden to the church, since they loved the pleasures of the world more than God and listened to the voice of the old serpent. Their names were at once written down and they were separated from the others.

        But most declared that theirs was the right faith, the truth, and the way to eternal life; come life, come death, they would not give way. The cardinal tried in person to get several brothers, especially Jakob Braitenstainer, the steward from Tracht, to renounce their faith. Jakob, however, told him to his face in front of many others that he would never trust in salvation through the papist faith, which let people burn our houses, slaughter our men, dishonor our wives and daughters and still be considered good Christians even if they behaved worse than the Turks. Yet God-fearing people who did honest work to support themselves and injured no one were forced to leave the country. After this and more, the cardinal was silenced and did not know what to answer. Nevertheless, all who would not follow the advice of the false prophets or worship the image of the beast were driven out and robbed of their homes, land, and goods, according to God's Word spoken long ago by the prophet, that those who fear God will be driven from their homes, robbed, and destroyed. Thus will his chosen be made known.

        At Nikolsburg, Tracht, and Niemtschitz our people were allowed to take away only as much as they could carry, and no tools at all. All livestock and whatever was in the houses, fields, or vineyards had to be left behind. At Wisternitz, in particular, brothers and sisters in service with the cardinal were stripped and even the soles of their shoes were searched. The plane was taken from the carpenter and the shears from the tailor; they were forced to leave empty-handed. The faithful service we had given the cardinal and his forebears, all the hard work over many years, was repaid with crass ingratitude.

        The elders wrote humbly to the cardinal, asking him even if he no longer wanted our people on his estates, to let them at least take their livestock and the goods they had earned with the sweat of their brow. He should not sin by robbing God-fearing people, for God would not let it go unavenged. The cardinal had been heard to say that he alone was responsible for our persecution and was the only one from whom we could get help, so we begged him repeatedly, both verbally and in writing, to show us some sympathy as a man in authority. We begged him to provide shelter in Moravia during the winter (already practically upon us) at least for the old and sick, whom we wanted to gather in two or three places. He should remember that we had lived in Moravia over eighty years and had faithfully served many lords.

        But our petitions fell on deaf ears, for his heart was hardened against us. On another occasion our brothers tried again, fell on deaf ears, in all humility, to approach him with an urgent petition. Besides the written petition, some brothers went to plead directly with him for mercy and understanding for our suffering people. With a smile on his lips and mocking words he told them, You brought me only a handwritten petition from your elders, but I will give you a printed answer. Then the cardinal sent his servant to them with a printed mandate issued at the emperor's command and in his name, dated from his residence at Brunn, September 28, 1622.

        It read as follows:

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1622 Mandate sent to the brothers by the Cardinal

         Whereas His Majesty the Holy Roman Emperor, having won his world-renowned victory, intends to restore order in his hereditary kingdoms and above all to promote the honor and service of God; whereas, however, the Anabaptists, or Hutterian Brethren, though tolerated nowhere in the whole Holy Roman Empire, travel abroad and mislead people to accept their errors, deny baptism to infants, and refuse to submit to governmental authority as God has commanded, besides teaching and practicing many other accursed errors; whereas, moreover, in the recent uprising they aided and abetted the enemies of His Imperial Majesty and of the archduke of Austria through communications and help based on their knowledge of the countryside:

        Therefore it is His Majesty's firm intention and strict order that every person, male or female, who confesses to the Hutterian faith must leave Moravia within four weeks of this date and must never be found there again on pain of death. Those, however, who allow themselves to be turned from their error and led to the true way, shall be given every assistance.

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1622 Persecution intestified

         Winter was nearing, and we did not know where we could possibly house our needy flock of so many thousands of souls. After this harsh imperial mandate, we humbly approached the cardinal again. We also turned to Prince Karl von Liechtenstein; Lord Breuner, the lord marshal and governor of Austria; and other distinguished lords. Finally, in our extreme need, we approached the emperor himself.

        We sincerely apologized for not obeying him - for we had never acted in any way against His Majesty - but we begged him to hear our desperate, humble plea that we might stay just for the winter.

        In spring we would comply with the imperial mandate to leave the country and go into suffering and misery. But we were denied all mercy by the emperor and given the answer that His Majesty would leave the matter to the discretion of Cardinal von Dietrichstein.

        Thereupon the persecution for our faith and witness to Christ intensified. The cardinal took over the Moravian estates of several lords who were in prison and then drove us empty-handed from Austerlitz, Damborschitz, Alexowitz, Moskowitz, Kostel, and Altenmarkt, just as he had done from his own property.

        All the horses, oxen, cows, sheep, and hogs, all the grain and other provisions - a large amount of valuable goods - had to be left behind. But people managed to get away secretly with some clothing and bed linen; in several places they even had help from the soldiers.

        A few lords, knowing we were innocent, wanted to show us sympathy and allowed us to take some of our goods. But often the transport cost almost as much as the things were worth, for we had to hire wagons and an escort of soldiers. Without them it was unsafe to travel, and there was hardly a community in Moravia that had been allowed to keep its horses and draft oxen. A wagoner's pay for two or three miles was fifteen or sixteen gulden, and each member of the escort required up to ten gulden. Everyone wanted to grow rich at our expense, no matter how poor it made us.

        So, by the order of Emperor Ferdinand II, instigated by Cardinal von Dietrichstein, we were persecuted and driven out of 24 communities in Moravia in October of this year, 1622, for the most part empty-handed. Because of our faith we were expelled from Neumuhl, Nikolsburg, Austerlitz, Tscheikowitz, Klein Niemtschitz, Damborschitz, Kobelitz, Alexowitz, Herspitz, Tracht, Stignitz, Urschitz, Pausram, Wischenau, Kostel, Pribitz, Teikowitz, Altenmarkt, Pohrlitz, Tschermakowitz, Goding, Nuslau, Moskowitz, and Schadowitz.

        A large amount of the church's movable and immovable property and a great deal of wine and grain produced in this year were left behind in the twenty-four communities in Moravia. Most communities had already sown their winter rye. The damage the church suffered for the sake of truth in this persecution is beyond all description, but part of the tremendous loss is recorded here for posterity:

        Over 36,000 bushels of wheat, over 5,000 bushels of barley, over 21,500 bushels of oats, about 6,000 bushels of buckwheat, over 300 barrels of wine; 130 head of cattle, 70 oxen, 150 horses, 655 hogs; in addition, all kinds of household goods - copper pans, cloth, wool, linen, salt, lard, tallow, hemp, hides, leather, and similar things - as well as tools and stores of material for the craftsmen. At the lowest estimate (by values then current in Hungary and Moravia) the total value exceeded 364,000 talers. This did not include the twenty-four communities' buildings and the vineyards, gardens, fields, and meadows, which would raise it to an immense sum.

        We had to leave Moravia and go into Hungary practically empty-handed. Winter was almost upon us, and it was a difficult time, when everything was very expensive. Many of our people suffered in this time of great poverty. A large number had gathered, and there was very little food. Yet the elders, and especially Valentin Winter, Elder of the whole church, did not spare any effort but did their utmost day and night to obtain bread and shelter. God moved the hearts of many Hungarian lords, with the result that they were glad to take our people in. They were even upset if we did not settle on their estates.

        Yet the great famine in Hungary, worse than any ever recorded in history books or chronicles, hit the church of God especially hard. For a bushel and a half of wheat cost ten talers; rye, eight; barley, seven; peas, ten; millet, nine; and buckwheat, five talers. A loaf of bread cost one taler; a barrel of salt, two talers; a pound of meat, nine groschen; a jug of beer, eighteen kreuzers; and one pint of wine, forty-two kreuzers. A half measure of lard was priced at one taler, a hundredweight of tallow at fifty talers, a hundredweight of wool at one hundred and thirty talers, a hundredweight of hemp at nine gulden, and two untanned oxhides at sixteen with the taler at seventy-five kreuzer. In short, all basic commodities were extremely expensive. Ducats and imperial talers were also at a higher rate. A ducat was worth six Hungarian talers and an imperial taler was worth four talers of the depreciated currency - which meant loss and hardship not only to the church community but to all this land of Hungary and other countries, too.

        No one would sell anything unless paid in the old currency of imperial talers and ducats, but we earned few of these, and no one in our whole church had any income. So for the church's needs we had to fall back on the little which our forefathers had put by in good years against such times and which the elders had painstakingly saved from being taken by the cardinal. This had to be used to cover the people's most urgent needs.

        Yet in these days of famine the people of God's church were better provided with bread than many peasants around us and so (thanks be to God) no one had to starve. Through God's grace, in the midst of the misery and distress we were far better off than our enemies would have expected. The Lord in heaven, who never abandons his children, mercifully helped us through, even in the greatest fear and need.

        The Lord had sent this distress to his people as a test and purification to reveal the proven ones. Many could not stand the test, particularly the shallow and insincere, even though they had left Moravia. They were just like the children of Israel, who left Egypt, (where they had had bread in plenty) but regretted it as soon as they were faced with suffering, disaster, hunger, and cold. They turned back, abandoning the Lord and his church. Many did not even leave the country; they left the church while still in Moravia (most of these being people from the cardinal's estates, as mentioned above) and the number of faithful members was greatly decreased. Then the Lord punished us further with the plague and took many of our people from us through death. *

Lundenburg-Bilowitz 

Lundenburg 

Altenmarkt

Bilowitz

Rampersdorf

Kostel upper & lower 

Seelowitz

Eibes

Nikoltschitz

Pribitz

Pohrlitz

Nuslau

Pausram 

Austerlitz 

Herspitz 

Nikolsburg

Tracht

Steinitz

Damborschitz

Kanitz

Klein Niemtschitz upper & lower

Landshut

Lettonitz

Skalitz

Gallitz northeast of Znaim

Wischenau

Stiegnitz

Tscheikowitz

Tscheikowitz

Pruschaneck

Bochtitz

Frischau

Goding

Kobelitz

Mahrisch

Kromau

Moskowitz

Alexowitz

Milotitz

Watzenowitz

Urchitz

Wessely

Schadowitz

Ungarisch-Ostra

Neudorf

Eisgrub

Neumühl

Ober-Dannowitz

Dannowitz

Tulleschitz

Tschermakowitz

Wostitz

Weisstatten

Polehraditz

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1622 Move to Transylvania

         Most of the people from the two communities at Moskowitz and Alexowitz set out with the three servants of the Word, Michael Kocher, Thoman Wilhelm, and Albrecht Grob (who was still in a time of testing), and traveled by difficult routes and in harsh weather to join our people in Transylvania. A little group with a servant of the Word was also sent to Croatia in response to Lord Batthyany's request and favorable offers. These were mostly in a position to serve him at good annual wages as cellarers, storekeepers, work managers, farm overseers, gardeners, millers, carpenters, and barber-surgeons.

        So this considerably reduced the numbers in the communities settled on the manorial estates of Branc, Velké Leváre, Schossberg, Schächtitz, Trentschin, and Schmalenz, as well as at Kesselsdorf' (under Lord Hans Palffy) and at Farkeschin (under the count palatine). *

        At Velké Leváre we moved back into the houses we had built, but not with the same privileges. At Egbell we rented the small castle from Lord Emmerich Czobor for three years at four hundred gulden annually. At Senitz, Rabenska, and Tschatschowe (Castkov) on the Branc estate, we found winter lodging for a certain rent. At Schächtitz, too, Count Nadasdy let us use a few rooms in the castle over the winter. At Soblahof on the Trentschin estate we bought a house with the land belonging to it for 150 imperial talers. (Each taler equaled four gulden in Hungarian currency.)

        On this same estate at Trentschin we rented two other houses for a year, namely at Dubnitz and Teplitz, each at one hundred imperial talers.

        At Farkeschin, we took over the farmstead and mill for three years from Stanzel [Stanislaus] Thurzo, the count palatine: the farmstead for three hundred gulden a year and the mill for a quarter share of the flour. We also had to work all the fields in return for our quarter share. The owner provided three-quarters of the seed and took three-quarters of all grain produced. These were very harsh terms, but we were willing to do our utmost and more for the count palatine, who as ruler in the land had admitted us into Hungary (against the emperor's wishes) by written letter of permission at a time when we were being persecuted.

        Thus in the cold and near-famine conditions of that winter, in spite of poverty and many obstacles, our communities' began anew in Hungary.

        But Emperor Ferdinand, urged on by Cardinal von Dietrichstein, tried to continue persecuting us. He was like Satan, who was not content even when Job had lost his sons and daughters, his camels, sheep, and cattle, and all his goods and property, but persisted until he had power over Job's body as well and brought him to the dung heap. Toward the year's end, in December 1622, he kept on sending open decrees to the Hungarian lords to drive us from their estates and out of the country. Through God's special providence, however, they had safeguarded their country's freedom of religion with military strength and refused to comply unless the emperor summoned a general meeting of the Diet.

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1623 Intense suffering in Hungary because of war

         During October and November of 1623 the forces of both the emperor and Bethlen Gabor (which had been a cause of anxiety to us the whole year) advanced to the attack in Hungary. This proved a disastrous time for the church as well as for other people in the country. Several farmsteads and houses which we had just taken on and were newly occupying were burned to the ground by foreign troops, and most of the others were pillaged. In several places, when we had taken flight to the woods, the local people stole from our houses and fields anything the foreign soldiers, such as Turks and Tartars had left. The ravages of this war reduced many of our people to destitution and cost many their lives, for thirty of them were carried off captive by the Turks and Tartars and some were murdered. A great fire broke out in the camp at Branc castle, where refugees from Sabatisch were living. 31 people died a dreadful death in the flames and large supplies of cloth, linen, and such things were destroyed, making a loss of at least twenty thousand gulden.

        As a result of this wicked war, the church lost 69 souls in October and November of this year 1623. They were taken captive, burned or shot. Thirty souls, young and old, were never accounted for, most of them women and girls. We entrust them to the Lord in heaven, who can free them from all distress and turn their days of sorrow into everlasting joy.

        So the church - already desperately poor - suffered immense and irreplaceable losses in many communities through pillage, robbery, fires, and other ordeals. Then, as if that were not enough, there came an extremely severe winter with some forty snowfalls, the worst in living memory. The first snow stayed on the ground for over three months. There was so much snow in the whole country that all the ditches and deep lanes were filled and the fences covered until only one level expanse remained.

        In this year 1623 a few of our people moved back to Moravia at the request of several prominent lords (such as Prince Karl von Liechtenstein and Lord Adam von Waldstein) who employed us on their farms, and in mills and wine cellars and promised us escort and protection as well as freedom of religion. Most of the local inhabitants were pleased and hoped things would improve in Moravia.

        During our banishment Moravia was burdened with all kinds of excessive taxes and terrorized by great numbers of soldiers, Poles, and other wicked people, worse than ever before. So our people recognized - and many prominent and knowledgeable lords in Moravia said, too - that God had shown his special love and care for us when he led us out of Moravia and saved us from this oppression, since we would have been hit the hardest. The Lord in heaven knows what is best for us and will not desert us if we remain true to him, keep his commandments, and do not forsake him.

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1624 Hutterites in Moravia given two weeks to leave

         In 1624 the evil, oppressive war, which had lasted for six years, was still dragging on. As described earlier, it had begun in Bohemia in 1618 and engulfed many lands and kingdoms. Yet the Lord's church did not suffer any particular attack, because, for the time being, the Hungarians were quiet and no foreign armies invaded their country. The year was not without its troubles, however, for the hate and envy of the ancient serpent against the faithful continued to grow. In March, Cardinal von Dietrichstein, that enemy of the faithful, issued yet another strict mandate in Moravia in the name of Emperor Ferdinand II: Since several Moravian lords (as was mentioned above under the year 1623) had again taken our people into service as farm workers, millers, cellarers, gardeners, carpenters, brickmakers, and so on; and since the great shortage of food in Hungary had resulted in many of our people returning in small groups to Moravia; all who declared themselves members of the Hutterian brotherhood were once more ordered, on pain of death, to leave Moravia within two weeks of the date on which the decree was issued. Anyone caught after the appointed time was to be killed without trial - hanged on the nearest tree or burned to death.

        As most of the lords could not resist such a strict mandate, a good number of our people were forced to move out.

        They returned to Hungary, where God the Lord still had a place prepared in the wilderness for his little flock, but where they were in great danger and lost much property because of the imperial soldiers.

        This expulsion from Moravia brought further separation between the faithful and the unfaithful. Many who loved their stomachs and the pleasures of the world more than God and his righteousness deserted their faith and their brothers and sisters rather than return to Hungary. Those who were loyal and upright willingly submitted, praising God that they still had a place where they could serve him.

        The Moravian lords, among them Prince Maximilian von Liechtenstein, Lord Adam von Waldstein (chief steward of Bohemia), Lord Karl von Zerotin, and others, paid little heed to the above mandate. They let the cardinal write and make his commands but kept our people in service because of their industry, loyalty, and honesty. So this year, in spite of the cardinal's strict orders, it was impossible to drive all our people from Moravia and Austria, whereas toward the end of the same year, when the Lutheran and Calvinist pastors became the main target of strong religious persecution, these had to leave the country.

        Just as in the preceding years (and as was briefly mentioned at the end of 1623), the church community was hard-pressed by the continuing famine, for the heavy, long-lasting continued. snows and the severe winter ruined the beautiful winter grain, especially the rye. In many places both in our own and other areas there were wide fields with nothing to cut, and only in a very few could enough be gathered for seed. As a result the price of wheat rose to 4 talers for a bushel and a half and rye to 3 and a half talers in the former, good currency of imperial talers and ducats.

        The faithful would have suffered greatly from hunger and lack of bread if the almighty God, who knows best in everything, had not allowed the summer crops, grapes, and other fruit to grow plentifully this year. We ground barley, millet, oats, buckwheat, peas, and lentils together to bake bread. It would have been quite impossible for the communities to buy so much expensive rye with the very small income they had at that time.

        All the believers have every reason to thank God the rest of our lives for graciously helping us through the long, lean times and providing us with our humble share, so we did not have to dishonor his holy name by begging bread at other people's doors. May we remain entrusted to his grace.

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1625 Cardinal attempts to drive believers out of Hungary

         In the last quarter of the year 1625, at Cardinal von Dietrichstein's instigation, a new decree and strict mandate was issued in Moravia and Austria in the name of Emperor Ferdinand II.

        It stated once again that anyone belonging to our church and brotherhood who refused to become Roman Catholic was to leave the aforesaid countries and not be seen there after the given date on pain of death. At the same time, the government in Vienna sent a sheriff (instead of a provost) to different places in Austria, particularly to those lords who still had brothers and sisters in their employment and were giving them lodging on their land (for instance, the three princes von Liechtenstein, Karl, Maximilian, and Gundacker) with imperial orders to dismiss our people from their estates. The sheriff took down particulars of each brother and sister in the lord's service and threatened that if any such people were found on his return, they would be put in irons and sent to prison in Vienna.

        So against their will, the lords von Liechtenstein, whose estates we had never left since the great troubles of 1556, turned us out of their farms, mills, and all services.

        The lord cardinal, this bitter enemy of the faithful, had arranged a meeting of the provincial Diet at Olmutz and wanted to aim his arrows with all their force against the church and all who would neither worship the image of the beast nor receive its mark. Then the Lord God let him hear the tumult of his enemies - the storm of approaching war - and immediately he had to postpone the persecution he had planned. The Diet broke up with nothing decided, for it was the will of the Lord, our faithful God, who does nothing without good cause, that this evil against his people should be frustrated and Ahithophel's counsels against the God-fearing David should become mere folly.

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1626 General Albrecht enters Hungary with large army

         During the spring and summer of the year 1626 the church community had quite a long respite from the dangers of war and other troubles. All kinds of summer crops thrived and provided plenty of food. This lasted until autumn.

        In September the imperial general, Albrecht von Wallenstein, Duke of Friedland, advanced unexpectedly into this country of Hungary with a great army of about fifty thousand infantry and cavalry and many large pieces of artillery. He encamped along several miles of the road on this side of the Waag River, from Hungarian Neustadt down to Schella. Prince Bethlen [Gabor] was encamped on the other side, also with a very large force of Hungarians, Turks, Nansfeld's Germans, and other troops. This confrontation lasted four months, right into the cold of winter.

        Our places on both sides of the mountains were again sacked by imperial soldiers. Much of the food that we had sweated to grow and harvest was carried off. This autumn and winter from early September until the end of the year were full of fear and misery. The entire community had to flee from one place to another during those four months - women and children, the old and the sick. We did not have enough food or drink. We suffered cold and privation. Yet we were glad and deeply thankful to God that our houses were left standing, which meant that we at least had shelter from the bitter winter. In other ways, too, we felt God's bountiful help, for however savage and tyrannical the soldiers were elsewhere - to the extent that even some lords and nobles dared not risk being seen they were often friendly and even protective toward us. All praise to the Lord in heaven!

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1627 Fire at Tschaskowitz

         In 1627 the church community was exposed to further suffering in this dreadful wartime, for our household at Protzka was plundered on February 20, and at St. Johannes on April 6. The same happened at Gatte on April 15.

        On May 14, 1627, the church suffered another blow when fire broke out in our community at Tschäskowitz. It did not spread from any particular fireplace, and no one knew how it started. The brothers' house was completely destroyed, and eight - barrels of flour and a horse were burned. Twenty-four houses in the village were also burned down, and the brotherhood was more concerned about the peasants' houses than about their own great loss. But this eventful year of 1627 ended happily, with heavy yields of grain and low prices for all field crops. Only the grape harvest was poor, and wine became quite expensive.

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1628 Cardinal issued another severe decree

         In 1628, the church community was left in peace for the most part (the Lord be praised!) and our numbers were beginning to grow. But Satan with his jealous nature could not tolerate it. He renewed his attacks as he had done against faithful Job. Toward the close of the year, Cardinal Franz von Dietrichstein, bishop of Olmütz and governor of Moravia, etc issued a letter (dated December 17 from his palace at Kremsier) on behalf of His Majesty the Holy Roman Emperor. The letter ran as follows:

        Inasmuch as His Imperial Majesty, King of Moravia and Bohemia, reissued his written orders on the fourth day of this month of December, while his open decrees have repeatedly made known the extreme severity of his ban against the Anabaptists (here known as Hutterian Brethren), a ban applying throughout the Holy Roman Empire, and expressly including the hereditary margraviate of Moravia;

        Inasmuch as the said Anabaptists are not only daring to infiltrate again but have also accepted agricultural and other tasks in various capacities in castles and on farms and estates, and have been retained by the lords and other inhabitants of Moravia:

        Therefore, to counter such deliberate disobedience, we judge it fit to have recourse to a severe open decree with this additional clause: Whosoever harbors Anabaptists must expel them within six weeks of the date of this letter. No delay is to be permitted, nor exemption for any person, lay or clerical. No further harboring must occur on pain of extreme punishment and His Imperial Majesty's grave displeasure.

        Following this letter patent, all our people who had been finally employed in mills, farms, and other occupations finally vacated Moravia and moved to the church community in Hungary.

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1629 Strange affair at VelkÈ Lev·re concerning prayer

         During the first week of the new year 1629, an unusual matter arose at Velké Leváre, the like of which had never happened before. It began with ten people and soon spread to other places. Therefore the elders had to look into it right away.

        To explain briefly, this group separated itself from other brothers and sisters and adopted a peculiar way of praying. They chose unusual hours to meet for prayer in corners or secretly in the woods, whether or not their work allowed time for it. They let nothing stop them but insisted that they owed obedience and service to God rather than to men. Three millers at Marchegg held such views. They often followed this singular practice, and instead of looking after the mill as they should have done, they let it run while empty. When they were rebuked, they answered that they had to hold their worship service. They were told that there was a time for prayer and a time for work and running the mill, and besides, it was not necessary for all three to go and pray together. But they were not willing to give up their practice.

        This going off together and separating from their fellow workers caused division and quarreling, not only among the mill workers, but also among those working at other trades in Velké Leváre, where some had similar ideas. Since this practice was hypocrisy and no service to God at all, the whole question was laid before dear brother Valentin Winter. He came at once to Velké Leváre with a number of elders and summoned the three millers from Marchegg and the others involved in separate prayer groups. He appealed to them in different ways and pointed out that while prayer, if it comes from a pure heart, is in itself good and useful, yet everything has its time. As the wise preacher in Ecclesiastes 3 says, Everything under the sun has its right time. So it is with prayer, too. If instead of working side by side, someone leaves his brother with all the work and goes off for an hour or two into a corner or into a wood, apparently to pray, and in so doing burdens and annoys his brother this is no worship of God but a curse. After all this and more which cannot all be told, enough had been said to wean these people from their wrong ideas, but not one of them would give in.

        They all persisted in their opinion and said that God had revealed it to them, that they had had a vision, and that the last day was soon to come. Soon their belief would be proved right.

        Brother Valentin, the other servants of the Word, and many trusted brothers appealed to them in an earnest and kindly way with words from Scripture and many sound arguments, but to no avail. So the men were dismissed and given the night to consider the matter.

        Next morning they were summoned and again addressed gently and sharply. They were asked what conclusion they had come to, and whether they were ready to change their minds so as not to bring disruption to the church, which was founded on the true cornerstone, Jesus Christ, and established through the blood of many faithful witnesses and martyrs. If so, a way could be found to close the matter. But good advice was lost on them. They persisted in their wrong beliefs.

        As the ten people would not accept brotherly correction, the church in Velké Leváre was called together. When they would not listen to the church either, they were excluded. Two, named Jakob and David, had the most guilt and were chiefly responsible for misleading the others. None of them found repentance; they went further astray in the world. At first they held strictly to communal life, but their community soon broke up because they were not founded on the true rock, Jesus Christ. And then, as they had to earn their own food and clothing, their hours of prayer soon came to an end.

        This story shows how clever Satan is at contriving ways to sow confusion among the faithful. Here in a very subtle way he attacked them through the question of prayer and what appeared as worship to bring about the fall of these poor souls, dragging them overboard from the ship of Jesus Christ. Therefore every Christian needs to be firmly grounded in faith in order to resist the cunning attacks of Satan and to obey Christ's words, Take care that you are not misled. For many will come in my name, saying, 'I am he,' and, 'The time is drawing near.' Do not follow them.

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1630 Disastrous flood at Sabatisch

         At Sabatisch about midday on April 15, 1630, a sudden downpour caused a huge flood while nearly all the brothers and sisters had gathered at other places for the Lord's Supper. The workshops of the rope maker, binder, potter, and hatter - mostly new buildings - became so sodden that they collapsed. Other buildings were badly damaged, and the walls were undermined by the water even though they remained standing. The damage cost the church hundreds of gulden. The few people who were left at home were terrified. One old brother was crushed under a falling building and killed. Imagine how many would have lost their lives if the downpour had occurred at night! It would hardly have been possible to escape from such a flood in time. Many household goods were swept away and not found again. May the almighty God protect us in the future from such disasters.

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1631 Valentin Winter passed away/Heinrich Hartmann appointed elder

         In 1631, on November 29 at four in the morning, dear brother Valentin Winter, a faithful servant of the Gospel and Elder of the church, fell asleep in the Lord with a peaceful heart at the age of fifty-two. He had declared his good conscience to the elders who had visited him during his illness and had thanked them repeatedly for all the love he had received from the church. He asked them to say farewell and give the Lord's greeting of peace to the whole church on his behalf. Brother Valentin had been a servant of the Gospel for nearly twenty-one years and for ten years had been entrusted with the oversight and leadership of the church.

        What he and the other brothers and sisters went through when the church in Moravia suffered persecution, acute shortage of food, and the unrest of war can be understood not only from this chronicle. Any sensitive person can well imagine the hardships and struggles that result from such severe persecution.

        When through God's loving will dear brother Valentin Winter had been peacefully taken from this vale of tears, there was a meeting at Sabatisch of all servants of the Word and servants for temporal needs, stewards, buyers, and storekeepers, as well as many trusted brothers from all communities. They met before God to choose a new shepherd for his church. After thorough consideration, in which a unanimous and joyful testimony was given, they laid this task on dear brother Heinrich Hartmann. On December 3, 1631, he was asked to care for the church of the Lord faithfully in all things.

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1632 Protzka plundered

         On March 5, 1632, when everyone was fast asleep, a mob of newly recruited Hungarian and Croatian soldiers pillaged our place at Protzka, stealing a large amount of linen, clothing, and other things. This was reported to the old lord, Emmerich Czobor, who thereupon summoned his hussars, nobles, and some of his retainers and sent them after the robbers. They caught them, took back most of the plunder, and returned part of it to the brothers. The hussars and nobles did not forget their own interests but paid themselves in good measure for their trouble. So the brothers at Protzka suffered a great loss. It can be appreciated, however, that the lord was loyal to the brothers and took their part, for this made others afraid to attack us.

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1633 Isaak Baumann incident

         Around Easter 1633, a sad affair for the church occurred at Alwinz, Transylvania, caused by a thoughtless letter that Isaak Baumann, then elder in Alwinz, had written to some friends. In transit the letter was left lying in a house for a time and was opened. Its contents had painful consequences for the church community, which was accused of base treachery. The case was settled, but only at great expense. When brother Heinrich Hartmann, Elder of the whole church in Hungary, heard about it, he conferred with the other elders and they decided that two brothers should go to Transylvania. Brother Kunz Porth and Jakob Mathroner, both servants of the Word, were sent to inquire into the matter. When they had done this, brother Isaak was excluded by unanimous decision of the church. The service of the Word was taken from him and entrusted to Georg Geher, who assisted him. Isaak sincerely repented, was reaccepted, and fell asleep in the Lord with peaceful heart in the following year, 1634. Much could be written of the fear and damage suffered by the church, but a short account is included as a warning for all of us that we should not write to other countries about subjects which are none of our business. We should leave the world to manage its own affairs, and remember the saying: A thoughtless deed brings untold need. Having finished their task, the brothers returned home to Hungary.

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1633 Show of resistance at Sabatisch

         In the same year the Lord's church community was involved in a very ugly affair at Sabatisch, somewhat similar to the one just recorded. Here is a brief account.

        On December 18 in the preceding year, Lord Franz Nágy-Michaly, one of the lords of Branc, had demanded that the brothers provide six horses and take him over the mountains to Ziffer. Humbly and respectfully, the Sabatisch brothers refused, explaining that as they had thirteen lords at Branc it was impossible to do compulsory labor for them all. The brothers had therefore signed a contract with them which granted exemption from such services; the community paid a yearly rent instead, and Lord Franz Nágy-Michaly could not require any services, from them. At this refusal the lord flew into a great rage. On the day fixed for his journey he arrived at our community at Sabatisch accompanied by some hussars who were to help him seize our horses. He struck at any brothers he met.

        The steward at Sabatisch had died only the night before and brother Heinrich Hartmann lay sick in bed, so at this critical moment there was no brother to take the situation in hand. Our people began crowding together shouting, The hussars have come! They're going to take our horses! This brought the threshers running with their flails and the farm hands with hoes, sticks, forks, and other implements to protect the horses. Few of them recognized their manorial lord: they thought he was a thieving hussar. As soon as some of the brothers realized who he was, they stopped the uproar and all the implements were put aside. Not a hand was laid on Lord Franz or on the hussars. But he was so outraged by the uproar that he rode off with his hussars in a fury. For the next two or three hours all he could think of was revenge. He sent his hussars back to Sabatisch from Rabenska with orders to take the brothers' pigs from their meadow. The hussars promptly took them. The swineherds ran home crying, They've taken the pigs! Several brothers, along with neighbors and some of Lord Ludwig Niáry's servants, gave chase and seized the pigs back. The raiders were handled so roughly that they fled with bleeding heads, leaving the pigs behind. When they returned in this state to Lord Franz, without the expected pigs, he was still more enraged. He swore a violent oath that he would avenge himself on the brothers - which he accomplished only too well. Dear brother Heinrich on his sick bed was horrified at what had happened, for although the brothers had not laid hands on their manorial lord, only tried to protect their own horses and pigs, he could imagine the consequences well enough. He therefore had the whole story written down from beginning to end and sent it to the lords Tardy as well as to Lord Ludwig Niáry and Lord Bernhard Niáry, expressing regret for the show of violence. The lords from both families reassured the brothers, telling them not to be afraid, they had done nothing wrong in resisting such an attack; but soon afterwards the lords Tardy took a different view, as will be seen.

        Nothing happened until the following year, on August 22, 1633. Then all the Tardys who were lords of the Branc estate came to the market place at Senitz. With their assistance and that of his lady mother, Lord Franz Nágy-Michaly set up a court with twelve members of the nobility acting as jurors. Although the Niáry lords were called, too, they were not willing to come.

        In spite of their complete innocence, brother Heinrich Hartmann and his helpers were summoned to attend the court. Brother Heinrich refused, for he said all the lords were well aware that our contract gave us specific exemption: We and our brotherhood did not go to law as the world does; we were not obliged to appear in the district court or in any court of any lord or nobleman whomsoever, and if someone had just cause against us it could be settled with the manorial lord without going to court. But no defense or humble plea could help us. Brother Heinrich and four other brothers were forced by the hussars to appear before a jury consisting of the twelve nobles and a lawyer. These sat at a long table. The lords Tardy and Lord Franz sat aside from the table and listened to the case.

        Lord Franz rose, approached the table where the jurors sat, made a statement, and had the lawyer indict the brothers in Latin. The indictment was also taken down in Latin. It described how the brothers had run at the lord of the manor with pitchforks, flails, hoes, sticks, and other tools, with intent to kill him. The jurors translated the indictment for the brothers and demanded an answer, although they knew quite well that the defendants were innocent, since the written report which the brothers had sent to the lords had been read to the court.

        Brother Heinrich answered courteously and respectfully, My dear nobles of the jury and other lords present, you all know well how my brothers and I have begged with all submission to be exempt from going to court, since we are not instructed in the legal practices of the world or in Hungarian law, and it is against our consciences and against our contract to go to court with our manorial lord or anyone else. As I and the brothers with me have been brought by force and are pressed for an answer before this court and all the lords present, I humbly ask that it will not be held against me if I say something not quite correct according to law, for I have never learned the art of speaking.

        They told him to speak freely, so he said, Dear lords, you are well aware that we have some twelve or thirteen manorial lords in Branc, and each one wants to have sole authority. As it would be impossible for us to do compulsory labor for so many lords, we made a contract to pay a fixed yearly sum in addition to the rent for our houses. All the lords agreed to this and made a contract with us. In the copy here to hand my lord jurors can find what privileges they had promised and committed themselves to. Now, however, contrary to this agreement, we have been ordered to do compulsory labor by Lord Franz Nágy-Michaly, who even tried to take our horses from the stables by force.

        He himself caused the excited uproar at our place because of the blows he dealt, and this in spite of our telling him that our steward had died the night before and lay in the house as yet unburied. I myself was sick in bed, and therefore nothing could be arranged with Lord Franz. So along with my brothers here, I have absolutely no guilt in that uproar, and I have severely disciplined those who were involved. If what happened has upset our manorial lord, I humbly ask for pardon on behalf of my brothers.

        Yet I am also surprised and disturbed that we were forced to attend the court in spite of the privileges in our contract, for it is expressly stated there that if one of the brothers Tequires punishment, it should not be given by the manorial lord, but should be entrusted to the elders. But what is the use of talking? Neither privileges agreed by contract nor any other defense is taken into account. The just must stand back and accept injustice.

        The jurors asked all the lords and the brothers to withdraw. The brothers, however, were carefully guarded so that none of them should escape. After long consultation the jurors commanded them to reappear alone and explained to brother Heinrich that under Hungarian law it was the custom for the parties to seek settlement before judgment was pronounced and carried out. They advised the brothers not to wait for a verdict but rather to seek a settlement with Lord Franz. Brother Heinrich answered, It has always been our wish to avoid going to law; it is not only against our consciences, but is unseemly for poor tenants to go to law with their manorial lord. Since we ourselves are innocent and since Lord Franz started the trouble himself and struck several of our people who were quite innocent, it would be difficult for us to see our brothers punished, especially as we have many such young lords who might also seek grounds to hold us punishable.

        In order to find an agreement, and because Lord Franz was much affronted by what occurred, we would be willing to accommodate him in some manner. Since the lords of the Niáry family also have part interest in our community, we cannot act without them. I therefore request a withdrawal to confer with them.

        Brother Heinrich was allowed to do this. He (and one other brother) went to the Niáry lords, who were also at Senitz. But the other three brothers remained under close guard.

        Brother Heinrich told the two lords about the jurors' advice to offer a sum of money to Lord Franz by way of settlement. The Niáry lords were reluctant for us to pay anything; They said, You are innocent, so why should you give them money? But finally for the sake of peace they consented to an offer of forty imperial talers in settlement.

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1633 Terrible verdict handed down by the jurors

         Brother Heinrich and the other brothers appeared before the jurors and agreed to pay forty imperial talers. The jurors were satisfied, let the brothers withdraw, and called the lords Tardy with Lord Franz and his lady mother to inform them of the offer. Lord Franz and his supporters were in no way appeased. They pressed for a verdict to be pronounced and the sentence carried out.

        The brothers were again called before all the lords Tardy, and told they were to hear the verdict. The lawyer rose and read it out in Latin to everyone. A translation was given the brothers as follows:

        According to present impartial judgment, it is understood that the brothers wanted, in their community, to strike their manorial lord dead, and therefore it is decided that all of them - men, women, and children - are liable to the death penalty. However, the court will show them mercy by having only twelve leading brothers beheaded. Alternatively it will be yet more merciful and grant the twelve brothers their lives on the sole condition of a payment of forty gulden from each male person over twelve years of age.

        This verdict was sealed by all jurors. Each had to sign it with his own hand. The document, complete with its fourteen seals, was delivered to Franz Nágy-Michaly.

        The brothers had also complained to the court about the attempted theft of our pigs, although they were afraid they would be found guilty for wounding the hussars. But the jurors said the hussars got what they deserved and no one had committed a crime against them. Violence may be met with violence. No subject, however, has the right to rebel against his manorial lord. With that the jurors rose.

        Brother Heinrich Hartmann and two other brothers were arrested by the jurors before anyone left the room, and were delivered to the judge at Senitz to be imprisoned. He had them heavily guarded day and night by soldiers, as though they were criminals. The other two brothers who had been in court were set free, but they did not want to leave the imprisoned brothers. In the end they were put in prison with them.

        The lords Tardy and Lord Franz and his mother were pleased that the judgment (more properly the misjudgment) was pronounced as described, and they sat down to eat and drink. The poor brothers were very downcast and neither ate nor drank the whole day, for the outlook was grim. Next day the lords sent some of their number to the community at Sabatisch to record all male persons over twelve years of age. When they reckoned up forty gulden for each one, it came to a large sum. The brothers, however, refused to pay anything.

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1633 Suffering brought upon the imprisoned by Lord Franz Nagy-Michaly

         The church was in great anxiety about the whole miserable affair. Every day they pleaded in prayer that God through his grace might deliver them from their plight. The Niáry lords were much upset at our innocent brothers' imprisonment. In indignation they left Senitz, assuring us that they would soon put an end to it. They wrote a stern letter to the lords of the Tardy family, but it accomplished nothing. In fact, the two families became enemies on account of the brothers.

        The lords of the Tardy family were afraid that the Niáry lords, with the help of Lord Bernhard Niáry's brother-in-law, Lord Sigmund Luni, would use force to take our brothers from the Senitz prison, for Lord Sigmund had just arrived from Upper Hungary with forty hussars and had also written a stiff letter to the Tardy lords. They decided to take the brothers to a place on the far side of the mountains. After four days in prison at Senitz the brothers (Heinrich Hartmann; Jakob Mathroner, who was also a servant of the Word; Hans Scheuffel, a secretary; Paul Wenzel, head potter; and Elias Ottwinowsky, head rope maker) were put on a wagon and taken over the mountains to the mill of Lord Franz Nágy-Nichaly at Koczknowa. All the Tardy lords and Franz Nágy-Nichaly went along and had the brothers accompanied by armed guards so that none should escape on the way.

        At the mill, the five brothers were put in a cellar previously used for dogs, where they were locked in every night. Franz Nágy-Michaly came frequently with lords from other areas to show them the brothers, saying in mockery that he had captured the king of the Anabaptists and his councilors, who had tried to kill him, and that was why under Hungarian law they had been handed over to him as his prisoners. So besides being innocent, the brothers were mocked and intimidated. At one point, Lord Nágy-Michaly threatened to put them in chains and force them to do heavy labor while fettered. Another time he threatened to flog them and said that if they were not ransomed, he would sell them for a good price to a Hungarian captain at a border fortress. He brought this captain for the brothers to see, as though he was going to conclude the sale. The poor brothers bore it all with patience and were resolved not to pay a penny.

        Meanwhile, the lords of the Niáry family continually tried to secure the brothers' release. They wanted to open a fresh lawsuit against the Tardys but did not succeed. They went to the lord palatine, who gave them a written command for Lord Franz to set the brothers free, but even this was of no avail. Lord Franz haughtily said that neither the king of Hungary nor the lord palatine had any authority in a matter that had already been decided in his favor by a Hungarian court.

        Nonetheless, he was anxious lest the brothers be taken by force from the mill and so get free. After they had been three weeks in prison, he came early one morning (with the judge) and asked brother Heinrich Hartmann, Well, what are you going to do? Aren't you ready to make an agreement with me? Heinrich answered that he had told the lord many times he owned nothing but the clothes on his back and therefore had nothing to give. The judge had in his hand two chains used for hobbling horses at pasture. Lord Franz ordered, Judge, put one on the old man's feet and one on the other's feet. (He meant to put them on brother Heinrich and brother Jakob Mathroner.) Hans Scheuffel asked that brother Heinrich be spared on account of his age. If there was no other way, he (Hans) would wear the chains for him. Then the chains were put on brother Jakob and Hans Scheuffel.

        All three were hurried by wagon to a village called Wystock; Lord Franz and several hussars escorted them. At Wystock they were handed over to the magistrate, who put them into a dark room for four hours. The brothers were very worried. They had no idea where they would be taken next. They were afraid it would be far away from the church community, over the Danube or even to Vienna, for they had often been threatened with this. Lord Franz left them in the hands of the magistrate, hungry and thirsty and guarded by a few hussars, while he rode to Bibersburg Castle to ask the county governor, count Stefan Palffy, to take the brothers into custody in his castle, and this was granted. On his return, Lord Franz told the magistrate that he would have the brothers transferred to the castle. The magistrate secretly passed the news on to the brothers, for they had begged him to let them know anything he discovered. The brothers were relieved it was no further.

        Lord Franz commanded the magistrate to put the brothers on a wagon, and this was done. The lord and his hussars escorted them. When they reached the castle they had to wait at the gate for a long time, and everybody came running out to see the sight. The brothers were embarrassed but took comfort in the knowledge of their innocence and spoke to the people in this sense.

        The warden of the castle, a very ill-tempered man from Moskowitz, appeared, shouted coarse abuse at them, threw a pair of heavy iron chains down in front of each, and said, Now you are prisoners and in my hands. His Grace, my lord, has given me orders to have you put in chains, and you will have to work in them, chopping wood, carting rock and limestone, and carrying water, wood, or anything else needed in the castle. The brothers' hearts sank at such a reception. As there was no smith to put the chains on them straightaway, the warden took a key and told them to follow him. He led them to a stinking dungeon and locked them in. The brothers began to feel faint from the stench and filth, for they had had nothing to eat all day.

        Now the steward from Kesselsdorf happened to be at the castle for some reason. When he saw how they were treated, and what fear they were in, he was filled with sympathy. He went straight to Count Stefan Palffy and Lord Franz, asking respectfully that they at least have the compassion to take the brothers out of the stinking dungeon. Although they refused to show mercy, he would not give up but went a second and a third time to the two lords. Finding how he persisted in his request, they at last allowed brother Heinrich to be let out of the dungeon because of his age. The warden immediately came to let him out, and did not re-lock the prison door but permitted the other two brothers to sit under the prison archway so that they got some air. And as he had heard a little about the brothers' innocence, he let them out completely. The steward also managed to bring them some bread and wine to strengthen them. He took leave of them with tears in his eyes. When he got home to Kesselsdorf he told of their plight, and all the brotherhood was greatly distressed on their account.

        The next day the warden put the three brothers in the guardhouse, where they were free to move around although two were still in chains.

        Lord Franz kept the other two brothers, Paul and Elias, as prisoners in his mill at Koczknowa. They had hoped to be released sooner than brother Heinrich and those with him, but they were disappointed. Instead they were falsely accused of writing to Lord Niáry saying that Lord Franz had forced them into dancing and other vices during their imprisonment. He had not done so, and the brothers had never said he had, but Lord Franz would not accept their truthful disclaimer. He ordered them to be thrown to the ground and mercilessly flogged, then cast into an even worse dungeon than before. His wife, who realized that the brothers were innocent, pleaded on their behalf to no avail. When brother Heinrich and his companions heard about this, they were terribly afraid that in his rage Lord Franz would do the same to them. But God be praised, a settlement was found.

        Brother Simon Lorcher, the elder at Kesselsdorf, appealed so persistently to his manorial lord, Count Hans Palffy, that the latter wrote a letter advising Lord Franz to send Paul Wenzel and Elias Ottwinowsky to join the other brothers at the castle and unshackle the two who were there in irons. This was done immediately, and although there was small hope of complete freedom they thanked God that he had brought them together again. All the elders did their utmost, making journeys and sending messages wherever they thought something might be achieved toward freeing the brothers. Little came of it because the Niáry lords were against a settlement with the Tardy lords and so kept holding out hopes to the brothers that it could all be settled by law without costing us anything. They could not achieve this, however, and it was not possible for us to wait for the end of their legal process, as Hungarian law proceedings often take many years. In the end there was no other way than to make an agreement with the Tardy lords and Lord Franz Nágy-Michaly.

        After various efforts on the part of the Niáry lords and the elders, the prince palatine as ruler of the country finally ordered Count Stefan Palffy as county governor to settle the matter. The Count sent for Lord Franz and his lady mother, and they arrived at Bibersburg Castle. He urged them to accept a settlement. When they demanded a large sum of money, brother Heinrich Hartmann flatly refused, saying he would not buy his own release, for he owned nothing but what he stood up in.

        The wife of Count Stefan Palffy also took up the brothers' cause, making pleas and writing letters to other lords and ladies, leaving no stone unturned in an effort to reach a settlement. Some brothers took up the matter too; they saw there was no other way to free the prisoners except by paying Lord Franz compensation, for he was pressing a complaint that the costs of the law case and the care of the wounded hussars had been high. The brothers therefore offered to forgo the little he owed those who worked for him and to compensate him with some imperial talers in addition. He and the other lords were satisfied with this, and the matter was settled. The Lord be praised!

        Two identical contracts were drawn up, which Count Stefan Palffy and Lord Franz endorsed with their own hands and sealed with their ancestral seals. One was given to Lord Franz, the other to the brothers. This took place on October 8, 1633, at Bibersburg Castle in the presence of Count Stefan Palffy, Lord Franz Nágy Michaly and other eminent and noble lords, also of the five imprisoned brothers. Then the brothers were released and returned to the church with unblemished consciences and in great joy. All the faithful praised and thanked God.

        The incident is recorded in this book to let our descendants know what a Hungarian court can do and how easily a poor tenant can incur guilt toward his manorial lord. Although the brothers were innocent, as has been sufficiently stated, and although many high-ranking, honorable people attested to it, we still came off worst and had to go through fear and loss in the process. But in the end Lord Franz Nágy-Michaly and his supporters earned more shame and dishonor than praise and profit. *

        TO THE READER

        It should not be thought that the church community approved of its members joining together to oppose their manorial lord. Those who did so had no real fear of God in their hearts. At first sight one might suppose the brotherhood believed them to be in the right, but when these brothers are described as innocent this must be understood as innocent in the eyes of the world and its law, because they had not recognized their manorial lord and had no intent to kill the men they resisted. Although they were not guilty of the two offenses with which they were charged, they still acted against the Gospel and against their faith and consciences by using force to defend themselves. Therefore the elders brought the matter before the church and earnestly warned everyone to keep from such actions in the future. And although the subject is not pursued in the first Hutterian Chronicle, it is dealt with in another writing. I believe it necessary to include these considerations to show how strongly the elders and all the brotherhood disapproved of these actions.

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1633 Statement presented to the brotherhood at VelkÈ Lev·re

         On November 28, 1633, at Velké Leváre, it was agreed at a conference to lay the following points before the Church

        Dear Brothers,

        There is urgent cause for us to have the following points not only read but also followed out in every community of the Lord.

        A short time ago an incident occurred in the church community which was against our calling, against the Lord's Word, and against the spirit of Christ, for brothers resisted the magistrates, their attendants and similar people by rushing together to defend themselves with blows and a great show of violence.

        As a result we not only have a sin against God on our consciences but have also made ourselves liable to the utmost penalty of the law and have caused the highest authorities in the land to regard us as insolent, rebellious people and arrogant scoundrels.

        We now have to fear that the incident will lead to serious trouble for God's church community, including our many widows and orphans.

        If this should happen (and people in high positions in this country are speaking and agitating in this direction), if we ourselves are responsible for disaster overwhelming the church, we cannot find comfort for our consciences in the Gospel and teachings of Christ, since we are not suffering for the sake of truth - least of all those who have defiled themselves with such actions.

        For Christ the Lord teaches us: You have heard Matthew that it used to be said, 'An eye for an eye and a tooth for a tooth.' But (I say to you), Do not resist evil. If anyone hits you on the right cheek, turn and offer him your left.' And, a verse or two further on: Give to the man who asks anything from you, and do not turn away from the man who wants to borrow. Do good to those who hate you and pray for those who persecute you. (5:38-45)

        We have to understand this as applying in the strictest way to the authorities (even more than to soldiers and robbers). No kind of pretext or excuse gives us freedom to oppose the magistrates or defend ourselves from them.

        Paul says, Anyone who resists the authorities resists what God has appointed, and those who so resist incur the judgment. (Romans 13:2)

        The apostle Peter instructs us: Submit to every man-made authority for the Lord's sake, whether to the sovereign as supreme ruler or to the governor as his deputy - submit not only to those who are good and kind, but also to those who are harsh. For it is God's will that by doing right you should silence the ignorant talk of foolish men. Do this as free men and never use your freedom to cover up wrongdoing. Be thankful to endure undeserved suffering for the sake of your consciences before God. It is no credit to sin against the authorities and afterwards to suffer from a beating or other punishment for the offense but suffering for doing right is a grace from God. (1 Peter 2)

        In 1595 the elders gave a strong warning to our church community not to reply with rough, offensive words when people take our goods by force; for example, when the magistrates confiscate goods for dues and taxes.

        If soldiers rob us, or swear at us and revile us, we should not let ourselves answer back in kind, which might easily provoke them to harm the church community. Every brother and sister should take good note of this.

        It should not be that all and sundry rush off without asking advice to complain or make accusations to a magistrate about what has been done to them (if a few things have been taken). This often brings us into deep trouble, and even directly after the event it is very difficult to prove our case. Our forefathers recognized this and often warned us of it.

        Even if we have to bear some damage and loss of our possessions, there is more blessing and solace in keeping our consciences pure and undefiled, for it is written:

        You joyfully accepted the plundering of your property, knowing that you possessed something better and more lasting, a sure, enduring treasure in heaven. (Hebrews 10:34)

        We see, then, what harm is done to our consciences and how little is gained with the authorities by banding together for defense, pushing, chasing, and striking servants of the manor. (In Sabatisch even a lord of the manor was treated in this way.)

        We see right in front of our eyes how this behavior imperiled the lives of the church Elder and four of our brothers. Our Elder was taken around the country as a spectacle and a laughingstock. It seemed at one time as if he and some of the imprisoned brothers would be bartered with the Turks at a frontier post. All this was done although he and the brothers incarcerated with him had had no guilt whatsoever in the disturbance. In spite of their complete innocence they had to suffer disgrace, fear, danger of death, imprisonment, beatings, and irons because of thoughtlessness.

        God came to our defense and we were keenly aware of his help, for if he had not moved the highest authorities in the land to take up our cause, the church community would never have escaped tremendous damage: confiscation of our goods, injury and death to brothers in the woods and on the roads, and the destruction of the Sabatisch community.

        Although some highly-placed people took our side, in the end they could not prevent our paying compensation, and the prince of our country, the lord palatine, ordered a great lord to arrange the terms. Unwilling as we were, the brotherhood had no alternative but to accept the arrangement advised by the lords, for we wanted to protect the community from any further harm and to retain our home at Sabatisch. They warned us that if we refused we would be regarded as rebels, people who resisted the authorities; we would consequently be labeled as Münsterites and banished from the country. Since there was no other way, we were forced to agree to a settlement.

        We who now write to you received our appointment from the Lord (through election by the believers). He made us shepherds and watchmen in the church community. Now hear what he said through the prophets to the watchmen of Israel: Son of man, tell your people what happens when I bring war to a land. Its people choose one of their number to be a watchman. When he sees the enemy approaching, he sounds the trumpet to warn everyone. If someone hears it, yet pays no attention, and the enemy comes and kills him, then he is to blame for his own death. The blood guilt will be on his own head, since he heard the trumpet but did not take warning. (Ezekiel 33:2)

        So we appeal to you, dear brothers, for Jesus Christ's sake, never to take part in banding together, hitting, pushing, seizing work from people's hands, or other violence. Shun it as you would sin.

        And if someone is moved by economic considerations to ask whether we should let community property be taken by force, our reply is based on Jesus' teaching. Yes, that is better and more blessed than defending ourselves by violence, defiling our consciences, bringing us into danger with the authorities, and having to pay out incredibly large sums of money. If anybody has said only one good word in our favor, there is no end to what we must pay in return, as many know very well.

        But if we control ourselves when lords or their servants and peasants use violence against us, we can go to the magistrates for help and advice and can hope for better results this way than by putting ourselves in such danger (of punishment from the magistrates) and injuring our consciences by defending and avenging ourselves.

        For it is a terrible disgrace and incompatible with faith in Jesus Christ when a worldly court has to condemn a Christian for crime.

        Therefore be governed by the authority the Lord has given us through his Word, and work for the betterment of God's church so that in the future no brother ever uses force to defend himself from robbery, injustice, and oppression.

        If anyone does not obey our words and instructions (which are not ours, but God's) we will act on the basis of Scripture and discipline him with exclusion, following the example of our forefathers which we have learned in the church. We will leave him to make his own defense before the magistrates and to set the matter right, because he has sinned and incurred guilt in the eyes of God, the church, and the authorities. If, once the matter is cleared with the authorities, he wants to find repentance for his sin and stupidity, we will gladly help him and provide an opportunity.

        We will no longer tolerate people taking axes, hoes, and great, ugly staves with them when crossing the fields. If someone wishes to go for a walk, he can go like a brother, as was the custom formerly.

        Scarcely anybody is willing to herd the cows unless he has a hoe with him. This was not an accepted practice in the community in earlier years, for cattle can be controlled with a halter and rope better than with a hoe.

        If the hoe is taken for self-protection, it is likely to bring more harm than help.

        We have even heard that some brothers (especially in isolated places) carry and use guns. This should not occur, for what business has a brother with a gun? It has never been tolerated in the church community and should not be tolerated now.

        We, the elders, will no longer stand behind such brawlers with goods and blood (as we did this time at Sabatisch), but the offender shall bear his own punishment and put the matter right with the law without making the innocent suffer. For it is in no way our duty to support him, as has been sufficiently proved from the writings and example of our forefathers.

        Brothers betray their faith if they go so far as to strike down an attacker, pursue him when he is already fleeing, and even hit him again and again when he is lying on the ground. Such brothers are not walking in the light but in darkness, and the darkness has blinded their eyes. We refuse to share our inheritance with them.

        For those believers, however, who are good at heart but have forgotten themselves and acted rashly from weakness and from zeal to protect the community's goods, we hope and believe that they will be warned by the trumpet of the Gospel, and for their salvation's sake will cease to sin.

        Since they have accepted faith in Jesus Christ, giving up all their possessions for the sake of him who will judge all men on the last day, each one should take careful note that he said, I do not judge you, but the words that I have spoken will be your judge on the last day.

        We urge you, dear brothers, not only to stop gathering in self-defense and striking blows, but also to avoid using insulting words and everything which could infuriate the magistrates, their servants, or any one else.

        For when Christ, our way, example, and Savior, was reviled, he did not revile in return; when he suffered he did not threaten, but trusted him who judges rightly. (1 Peter 2:23)

        Christ also teaches us: I tell you, men will have to render an account for every careless word they have spoken, for it is your words that will acquit you and your words that will condemn you. (Matthew 12:36-37)

        We should guard against making contemptuous remarks about the highest or lowest placed officials, no matter who they are. Such talk does not remain among ourselves. It is clear we are much at fault in this respect. We may well voice our concern that we claim to be like one loaf when we break bread at the Lord's Supper, and we declare we are members of that most glorious body whose head is Jesus Christ, yet nothing is kept secret among us. What is said in our circle in confidence is allowed to come to other ears and is even told to the magistrates.

        The Jews keep their own counsel much better than we do. Such lack of silence blemishes and defaces a people of God. Whether those responsible for it are still members of Christ's body, we leave to each true believer's own judgment.

        Moreover, even if we never let our words go further, belief in Christ precludes our speaking contemptuously against the authorities.

        As Job asks in his book, Is it fitting to say to the king, 'Belial,' and to the princes, 'You are godless'? Job 34:18

        Everything will come to light in its own time. The proverb says, No thread is spun so fine it won't be seen in bright sunshine. Another saying is Walls have ears.

        Let us look at Christ's words and teaching. He says, There is nothing hidden which will not become public, nothing secret that will not become known. (Luke 8:17)

        That is why the Scriptures say, Do not curse the king even in your heart; do not curse the rich even in your bedroom because the birds may carry your words, and others with wings may repeat them. (Ecclesiastes 10:20)

        So we plead with you for your own sake, for your own salvation, that every believer fears God and avoids these pitfalls as he does other sins; that he keeps to God's and Christ's commandment: Take off the garments soiled by sin and put on a garment of innocence, washed white in the blood of the Lamb, so that no one is found naked when the Day of the Lord shall come. It would be a pitiable thing if someone here had endured suffering with the believers in nearly everything and then forfeited his salvation for such a reason. (Revelation 7:14; 3:18)

        To prevent this happening we beg and warn you from our hearts for the sake of God's honor, in the hope that every believer will accept our words gladly and try diligently to follow them because it will serve to his own salvation and the well-being of the church.

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1636 Disastrous fire at Sabatisch

         On March 27, 1636, another heavy blow struck the church community of the Lord. At eight in the morning, a fire broke out at Sabatisch, starting in the house of a neighboring peasant opposite our threshing yard. More than sixty houses in the village were burned to the ground. The wind was so strong that day that the fire was first carried to the straw in our threshing yard, then spread to the stables and hay stacks. In spite of every effort to control it, nothing could be saved. Within fifteen minutes our house was in flames and was reduced to ashes. Not enough roof was left to shelter so much as one person.

        All the floors collapsed and not a beam, door frame, or window could be found afterward. Because of the terrible wind, fire fighting was an impossibility. People could only try to escape. Nine lost their lives; some were so consumed by the fire that nothing but a few bones remained. We worked fast to get at least the children out.

        The fire caused the church community severe losses of grain and flour, cloth, wool, linen, hemp, clothes and bedding, books, copper pots, valuable tools, livestock, and every kind of household utensil and provision. All this was destroyed in addition to the well-built houses. Our people at Sabatisch were left without a bit of bread or a pinch of flour. It is not possible to describe their poverty.

        The elders were in great distress, not knowing how to find shelter for their people. They all realized they must leave the burned-down houses and their land at Sabatisch and divide up among other communities. Dear brother Heinrich Hartmann sent to all the lords of Branc, telling them of the terrible situation. He asked them to release us so that we could move elsewhere, since everyone considered it impossible to rebuild the community to its former state.

        The lords showed great sympathy and offered help and materials, such as wood for building. Lord Ludwig Niáry helped us in the moment of our greatest need. Our people and children, who had fled from the fire, were out in the fields in the cold wind, with no place to go. The fire had not spread to his castle, so he sent his servants to bring them there and let them have one room to store anything saved from the fire. He lodged not only brother Heinrich and his family in the castle, but as many others as possible until enough rebuilding had been done to provide housing for them.

        The nobles and the entire neighborhood at Sabatisch were very helpful, too, taking our people into their houses and providing for them as long as there was need. In neighboring villages, particularly at Senitz, great sympathy was shown. Some of the nobility and others sent bread and food from their kitchens and showed us kindness in many ways. We saw it as a special grace of God that in our loss and need we could still count on our neighbors to such an extent.

        The elders heard the generous offer of the lords and their promise to help us with wood and other building materials and they saw the neighbors' friendliness and help. They also took into consideration that we had lived at Sabatisch for more than ninety years. Although these years had not been without difficulties with the lords, the church community had met with much kindness and often been given shelter on the Branc estate, for instance when we were persecuted and driven from Moravia and when we fled in wartime. With all this in mind, the elders decided that if the lords would help us by relieving us of all compulsory labor, taxes, and other demands for two or three years, we would undertake to rebuild at the site of the fire.

        The lords assented. As a result, the brothers made a new agreement with them and a new contract was drawn up.

        Then rebuilding was begun. The old, the sick, and the children were divided among the other communities, but nearly all the young, strong people were employed in construction work. So much building was done in the summer that by winter everyone could be accommodated and the workshops were set up. May God in his grace protect us in times to come from such misfortune and damage.

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1637 Dry summer, followed by famine

         The summers of 1637 and 1638 were extremely dry. Little grain grew, and most of the fruit and vegetables dried up. There followed a severe famine, and people went very hungry. It continued into 1639. But our Lord and faithful God, to whom be everlasting praise, blessed his church so much through the foresight of the dedicated elders that the faithful suffered no marked hunger or want. They were even able to help others in need. It was reckoned that some communities gave alms and shared their bread with fifty to sixty neighbors, in some cases even up to eighty adults and children.

        The grape harvest, on the other hand, was so plentiful in 1638 that in Hungary, especially on the other side of the Hungarian mountains, a cask of wine sold for seven or eight shillings and the Hungarian half-liter cost one kreuzer. If someone brought two empty casks, he could get one filled in exchange for the empty one. Our almighty God can help in every need. To him be eternal praise!

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1639 Heinrich Hartmann passed away/Andreas Ehrenpreis made Elder

         At six o'clock in the morning on September 29, 1639, our dear brother Heinrich Hartmann fell asleep in the Lord at Sabatisch. He had been a faithful servant of the Gospel and shepherd of the whole church. He declared his good conscience to the elders who visited him during his illness, testifying that he was at peace with God and all the faithful. He thanked them for all the love shown him and asked them to give his farewell greetings of peace to the brothers and sisters. Then he fell asleep with a peaceful heart. He was sixty-three years old, had been servant of the Word for twenty-eight years, and had led the church for two months short of eight years.

        After the peaceful passing of our dear brother Heinrich, all servants of the Word, servants for temporal needs, stewards, buyers, and storekeepers and many other trusted brothers from the whole church gathered at Sabatisch. In earnest prayer they considered the matter, asking God to give them another faithful shepherd and Elder for the church. The choice fell on brother Andreas Ehrenpreis, who received a unanimous and joyful testimony from the brothers. This task of caring faithfully for the church of the Lord was laid on him on October 4, 1639.

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1640 Contribution toward building up fortifications as Neuhäusel

         In 1640, soon after New Year, a session of the regional Diet was held at Neutra with the governor of the country, the lord palatine, in attendance. There it was decided that everyone, high or low, must make a contribution toward building up the fortifications at Neuhäusel against the old enemy. We brothers were included. Our contribution was to make fifty wagons, well reinforced with iron, to be used for moving earth and rock. Our elders talked this over and came to the conclusion that although it would cost us sweat and hard work, it was not a conscience question. The wagons were to be used for building purposes and for protection, and as we lived in the kingdom of Hungary and had found refuge there for our children and our old and sick members, we could not refuse to obey. We arranged with the lord palatine and other nobles, however, to reduce the number of wagons to twenty. We toiled to produce them, and delivered them to the lord palatine with the hope that we and our poor little flock might also share the protection against the enemy. This is recorded to inform those who follow after us. The wagons were valued at six hundred gulden.

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1642 Great damage by Swedish Field Marshall

         Around Pentecost 1642, terror swept these lands when the imperial general Duke Franz Albrecht of Saxony and the Swedish field marshal Lennart Torstenson confronted each other in Silesia and fought a disastrous battle. Duke Franz Albrecht was mortally wounded. The imperial army fled in panic. They crossed the March River at Ungarisch Hradisch into Hungary and came down on our side. Then to the great alarm of our people, they suddenly arrived at Velké Leváre. However no particular violence took place this time, although we had to bear the cost of putting them up. So God in his grace faithfully helped us through our troubles.

        As the Swedish field marshal, General Torstenson, had won a great victory over the imperial forces and the war continued for several years, most of our households were plundered by both sides and by peasants as well, especially at Soblahof, Schächtitz, Tschäskowitz, Velké Leváre, St. Johannes, and Protzka. Velké Leváre and Schächtitz were plundered twice. Troops incessantly crossed and recrossed the country, which led to a great loss of provisions for the communities. Two brothers were murdered at St. Johannes, and the school as well as the tailors', cobblers', and cutlers' workshops were burned down at Velké Leváre.

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1643 Fire at Sabatisch again

         On May 29, 1643 at about one o'clock in the afternoon, a fire broke out in a neighbor's house in the marketplace at again. Our place (rebuilt only eight years earlier) again burned down, along with the whole marketplace except for the church and a few small houses. Because of the fierce wind and the smoke and dust, no one could put out the fire or save anything. It is not hard to imagine what a great loss this was for the church. We accepted it in patience and put ourselves in God's hand.

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1645 Benjamin Kengel's false ideas

         In June 1645 a problem arose with Benjamin Kengel, a tailor at Sabatisch. He withdrew from the community's teaching and worship meetings. When spoken to, he replied that the righteous have no need of instruction, since the Holy Spirit will teach them, and that the common prayer is only a human custom, not prompted by the Holy Spirit. He also maintained that baptism is useless and unnecessary and nothing but a means of bondage and coercion to bring about human obedience, which is against the freedom of Christ. He considered all servants of the Word and teachers as hired laborers and their work as ungodly. He completely rejected their authority to bind and to loose sin, saying that no man can be of any help to wash away another's sin. In the same way, he said about the Lord's Supper that outward ceremonies and formulas are not necessary for a true Christian. Likewise marriage and what it involves is not fitting for a Christian, and for this reason he had remained a widower for some years. In short, in his opinion the church had never been right but had erred in these and many other things. On the basis of truth - the teaching of Christ, the example of the first church in Jerusalem, and the work of the Holy Spirit - Kengel repeatedly received brotherly admonition to give up his wrong ideas. When he still arrogantly persisted in them, he was excluded and separated from the church.

        He made a passionate plea to be allowed to stay in the community and live according to his own beliefs, but as he was an evil root and harmful weed, this was quite out of the question. He sought for true repentance yet did not find it, although he continued seeking for a long time, coming before the church and confessing openly that he had been in error. He said he had imagined that he understood something, and now he was heartily sorry and for the rest of his life wanted nothing to do with such wrong ideas. But at this point he fell ill and died. Some of his followers confessed, repented, and found the way again, but others remained in rebellion.

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Prince Rakoczi and his army surround Sabatisch

         On July 23, 1645, Prince Rákóczi and his whole army marched over the mountains and encamped in the fields near Karlath.

        We were once again in great fear and danger, for our community at Sabatisch was surrounded by soldiers. From all sides they tried to force their way over fences and stone walls.

        Through God's manifold grace this was prevented, but it cost us much bread, wine, and beer.

        In August Prince Rákóczi again struck camp and went to Senitz with his forces. At Sabatisch, Bakos Gabor remained in the fields overnight. We supplied both of them with food and drink in their tents, as we had often done, so they left us in peace; and apart from our terrible fear, we suffered no violence. They then returned home over the mountains.

        Since he became ruler, Prince Rákóczi had often asked us to begin a community of brothers at Bodock on his estate. The elders had tried hard in various ways to resist, but this time it was unavoidable. The prince told them if they came voluntarily, well and good, but if not, he now had the means to make them. To prevent a dispersal of the community, it was agreed that the whole household from Tschäskowitz should move to Bodock. The prince's servants came with sufficient wagons and escorts for them. So on August 25 they loaded the wagons and set out in God's name, in tears and great distress, with the plea that the almighty God faithfully support them and help them to build up a proper community there.

        They did not prosper, however, but had to eke out a meager existence as famine years soon followed in 1650, 1651, and 1652. A bushel and a half of grain cost eight or nine gulden. The church community outside Transylvania and at Alwinz had to support them to such an extent that all were impoverished along with the community at Bodock.

        After a few years most of them died of the plague. The few who remained moved either to Velké Leváre or to Alwinz in Transylvania.

        During 1645 the plague took a high toll in towns and villages far and wide. In November and December it began among us at Sabatisch. Here and in other communities many fine, capable, and good people died.

        So the year 1645 ended in great misery and fear, and any people and animals perished. What was not stolen was lost in other ways. Once again the church was in great poverty, having little harvest from garden and field. It is impossible to describe everything. This is just a short account of the distress of these times, recorded here for the sake of our descendants. May God the Almighty grant us a better future. *

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1647 Fifteen-pound hailstones fell near Tobitschau

         In July 1647 there was a devastating hailstorm in Moravia around Tobitschau. Fifteen-pound hailstones fell, and not only birds and hares but deer and wolves were killed.

        In that year a heavy tax was imposed in Hungary, and the church had to pay more than seven hundred gulden.

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1650 Expelled again from Moravia

         In November 1650 our brothers who were working for lords in Moravia were once again expelled from the country by the provincial diet at Brünn.,

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1652 Comet

         From December 10 until December 16, 1652, a comet with a scarcely visible tail was seen rising in the southeast, continuing its course westward and toward the north. God alone knows its meaning.

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1654 Daniel Zwicker a doctor from Prussia joined the church community

         On May 31, 1654, a medical doctor named Daniel Zwicker came to Sabatisch with three other men from Danzig in Prussia. There had already been considerable correspondence with Zwicker about points of faith. These four men traveled around the communities for ten days, asking many questions about every aspect of our life. Daniel Zwicker read the church's confession and the five articles of our faith. He saw that all was truly Christian, accepted, believed, and confessed it. He was then taken into the church by the elders with the laying on of hands and became our brother. Since he was a learned and zealous man, the service of the Gospel was laid on him, and he was confirmed in it. He was to go to Prussia and Poland and wherever the Lord would show him an opportunity to visit the zealous, gather people for the Lord, and be fully used in this service as a faithful worker for men's salvation.

        In October of this year 1654, we received word that it might be possible to start a community in the Palatinate, whereas in Hungary in many places we were not allowed to accept more people. Two brothers were sent to the count palatine in Heidelberg, and he received us in a friendly way. Following this, we took over a place in the city of Mannheim and began to build, asking that God the Lord bless the work and make it fruitful to his praise.

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1655 Deaths from Pestilence

         During the month of September 1655 a terrible epidemic swept through the land, causing many deaths. At Velké Leváre about two hundred and seventy of our people died a pitiful death.

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1661 Comet/German Soldiers enter Hungary

         In the year 1661, a comet with a dim, pointed tail above it was visible from January 23 to February 10, moving ahead of the morning star. It was seen every day at Sabatisch from four o'clock in the morning until daylight.

        On May 6, sixteen thousand German soldiers from the imperial army advanced over the Little Carpathians into Hungary. They cost the church large amounts of bread, wine, beer, salt, oats, and gifts for the guards.

        On May 29, two regiments of dragoons crossed the Little Carpathians, following the previous troops. Once again, the church suffered.

        On June 7, yet another army of several thousand German imperial soldiers marched over the Little Carpathians into Hungary, again costing the church huge quantities of beer, wine, bread, oats, and cooked food. In addition there was the expense of the special food consumed by the officers who moved into our community. These three contingents cost our community at Sabatisch seventy-eight gulden in ready money for the guard alone; the contribution of knives amounted to seventy gulden more, not counting pottery and other articles. So this year 1661 ended in fear, anxiety, and grief. The brotherhood was oft beset by cares and terrors, yet God the Almighty stood by us and protected us. To him alone be all honor and glory.

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1662 Crops ruined by sudden cold spell in May

         On May 16, 1662, a cold spell set in with strong winds, snow, and frost. This lasted until May 23. Although the grapes, fruit, and berries had looked very promising and the grain in the fields was mostly in flower and as fine as one could wish, in many places everything was frozen and ruined. So the cold was followed by a time of scarcity. The church community was badly affected, for at Velké Leváre, Protzka, and St. Johannes they had nothing but empty straw to harvest.

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1662 Andreas Ehrenpreis last words & parting/Johannes Rücker Elder

         On August 1, 1662, in Sabatisch at a quarter past nine in the morning, our dear, faithful brother Andreas Ehrenpreis fell asleep in the Lord with a peaceful heart and clear conscience. He was a loyal, devout, and zealous servant of the Gospel and Elder of the whole church of God.

        On July 28, four days before his death, he spoke the following words to the elders who had come to visit him on his sickbed:

        Dear brothers, the time has come when I feel and hope that the Lord will soon release me, for I am very weak.

        First of all, I want to declare to you that to the best of my knowledge I stand before God the Lord with nothing burdening my soul, in spite of the weaknesses which I, like everyone else, must accuse myself of. From the moment I surrendered myself to God, I wanted at all times and in every matter to serve wholeheartedly, especially when I was a servant of the Gospel and when I was entrusted with the burden of caring for the whole church. In matters that came up for judgment, I have tried to deal justly with everyone. I know of nothing between myself and anyone else that I am not at peace about or that was not cleared up with the brotherhood. If it was sometimes necessary to speak sharply to this one or that, I did it for his good so that each would be mindful of his or her calling.

        With regard to you, my fellow ministers, who have assisted me in the service of the Word and often taken counsel with me about the community's needs, I ask your forgiveness for any time I have hurt you. Please do not hold it against me if I spoke too curtly or with irritation, which could very easily have happened. I am well content with each one of you, without exception, and I thank you for the obedience and loyal support you have shown in serving with me.

        Above all, my beloved brothers, I beg you to be faithful in your care of the church. Watch over her and neglect nothing, keeping steadfastly to her teachings. You can see that corruption is spreading in the community. Do not let the way be lost completely and the old boundary stones moved!

        See to it that the good ordinances of old are always observed, so that the church is firmly grounded and sustained in peace, for it has been sealed by the blood of many martyrs, and beyond a doubt the foundation is well laid. If we follow the path taken by our devout forefathers, none of us will come to shame.

        I beg you, dear brothers who carry the service of the Gospel and are appointed as shepherds and teachers for others, beware of quarrels and division and let no disunity arise among you, which could lead to rebellion among the people, causing strife and separation. As soon as you notice any sign of a disturbance, try to overcome it before it gains ground.

        I greatly fear that there will be a serious split in the community. Keep careful watch over the young and inexperienced so that they do not rush headlong to their own ruin. Seek to root out what is evil in them and implant what is good.

        Look after the sick and old, widows and orphans, and all the afflicted.

        Again and again, it has been painfully evident how the enemy and tempter of the human race concentrates all his powers on sowing noxious weeds throughout the Lord's church. Therefore, be on your guard and turn to God continually in prayer, for if ever there was a time when prayer was needed, it is now, especially when we see how powerfully evil has increased in these last perilous days.

        Diligent prayer often moves the Lord to send his help and show us mercy, so it is essential not to slacken in prayer when wickedness is gaining the upper hand, not only outside our communities but inside as well.

        Now with the hands of my heart I take leave of you all and entrust you to the mighty hand of God. May he help you to be true fighters until you attain a blessed end.

        I ask you to say farewell on my behalf to everyone in the church, including those who are on lonely outposts, serving on manorial estates, for they serve in the fear of God out of obedience to the church and, as far as it is fitting, to the authorities. May the Lord in heaven reward them!

        Accept my sincere thanks for all the kindness and loyalty shown me by everyone. Lastly, greet all the dear brothers and sisters a thousand times with the peace of Jesus Christ. May he in his mercy take you all into his gracious protection.

        I do not need to suggest anyone to take my place in the leadership when I am gone. Choose the one God shows you. It is much more profitable and reassuring for you to choose by making a unanimous witness. The Lord will surely respond to your fervent prayers and provide you with another faithful shepherd. This I wish you from God the Almighty through Jesus Christ, Amen.

        Then the brothers who had gathered around him in his last illness responded to his words and testified that he had done his utmost to lead the church in the fear of God as long as it had been entrusted to him. May the Lord in heaven reward him on the last day.

        With tears in their eyes, the brothers expressed their deep gratitude and blessed him with the peace of Christ. Then dear brother Andreas spoke once more: If we do not see each other again on this earth, may the Lord grant that we may see each other in the kingdom of grace. Amen.

        Thus, as has been recorded, he fell peacefully asleep in the Lord on August 1. Only two hours earlier he had called together all the elders and servants of the Word who had come to be with him. He declared that he stood before God with a good conscience and was at peace with all brothers and sisters, and he commended the church to their care. His mind remained clear until the end.

        He was seventy-three years old and had faithfully carried out the service of the Gospel for forty-one years. He had led the church with great dedication as a true shepherd and Elder for twenty-three years, giving teaching, admonition, and discipline.

        Since God the Almighty, according to his loving will, had released dear brother Andreas from this vale of tears, and the church could not be left long without a shepherd, the elders and servants for temporal needs, stewards, storekeepers, work distributors, and many other trusted brothers gathered as soon as possible at Sabatisch. In the fear of God the Almighty, they prayed that he would show us another devout and faithful shepherd. By unanimous testimony this office of leading and serving the church as a faithful shepherd was entrusted to dear brother Johannes Rocker on August 8.

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1663 Signs that preceded the war with the Turks & Tartars

         In 1663, these lands of Moravia, Austria, and Hungary were visited by God with a terrible war, beyond doubt due to the sins of the Christians. For the Turks, the perennial foe of those known as Christians, mustered to overthrow Christendom.

        The church of the Lord, with all people in the country, was; harshly struck by this rod of God's wrath, as the reader can see; with grief and horror from the following accounts.

        The just and righteous God let signs and wonders appear in the heavens foretelling the punishment to come, for already on August 14, 1662, there was a terrible hailstorm at 1663 Auspitz in Moravia that killed many deer, sheep, hares, and other animals.

        In the same year 1662, on November 10 at three in the morning, a blood-red sword was seen in the sky by many people A blood-red sword was seen in the sky by many people in Sabatisch and the surrounding villages. Its point was toward the west and its hilt toward the east.

        On May 18, 1663, in the early morning, before sunrise, the semblance of a pillar was seen in the sky. It stood above the sun and was of three colors - red, green, and yellow.

        On June 8, a ring of many colors was seen around the sun from twelve o'clock until after three. Around the periphery of the sun, inside the ring, there appeared to be a dark cloud as if threatening rain. Many people wondered at the sight and took it for a special sign, as it was visible around the sun right in the middle of the day. It was more frightening than anything within living memory. These were all signs of future disaster, as was the comet described above for the previous year.

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1663 The terrible war with the Turks & Tartars

         In May of the same year, 1663, work on the fortification of Vienna was continued. Many beautiful gardens and pavilions were torn down. A space had to be cleared to the distance of a musket shot from the city walls, so everything was demolished. It was announced that all inhabitants of the city must stock enough provisions for a year. Anyone unable to do so must leave the city and move elsewhere. The citizens were ordered to raise a huge sum of money, up to 100,000 gulden, and to provide food and lodging for a garrison of 60,000 men in the city, which would mean bringing in something like 60,000 bushels of rye and oats.

        On July 7, all lords, nobles, and landowners were called up and required to supply one foot soldier for every twenty men to fight against the Turks. The recruits marched to Neutra for the mustering and were a considerable burden on the church community. May God have mercy on devout Christians and on all oppressed souls.

        In August 1663, when the imperial troops were moving back and forth around Schinda, our people from Farkeschin took flight, some making for Tyrnau and others for Bibersburg Castle. As they had to evacuate their community completely, the oxen, cows, and sheep were taken to Kesselsdorf in an attempt to save them. Here they stayed until the enemy attacked Kesselsdorf and made off with the Farkeschin animals as well as all the others.

        Farkeschin had been plundered many times, but now the houses were burned to the ground. Hardly any of our people from there survived; they were lost in the unending warfare. Most of them died on the continual flights. So we lost our community at Farkeschin. Everything was gone - people and goods and chattels.

        On August 7, the Hungarians attacked the Turkish camp near Parkan, but suffered a devastating defeat. The loss was estimated at four thousand men.

        When the Turks had cleared Count Fargasch and his men from their path and buried most of them on the battlefield at Parkan, the way lay open for them to attack the fortress at Neuhäusel, which they had wanted to do for a long time. They advanced with their whole army, estimated at 70,000 men or more (including 10,000 Tartars, 6,000 Wallachians, and 4,000 Moldavians), bringing 130 pieces of artillery with them.

        On August 17, Neuhäusel was in plain sight of the whole Turkish army. They laid siege to it and started a heavy attack on the fortress, drawing up a battery and bombarding the walls, with cannon fire.

        The Tartars waged an even fiercer battle throughout the Neuhäusel district and the neighboring area, burning to the ground every hamlet and village as far as the Waag River. They killed every living thing they met except the women, whom; they kept as slaves. All this took place in their first onslaught.

        And since the Turks had razed everything to the ground for miles around Neuhausel and had left very little for themselves to live on, they looked for an easy route to cross the Waag and March rivers into Moravia. On September 2, the enemy attacked Freistadt with robbery, slaughter, and burning.

        After the brutal Tartar hordes had encamped to recover somewhat from their strenuous expedition, hunger drove these murderers to start out again for the Waag and see how the Moravian pastures would suit their stomachs.

        On September 3, when they found a traitor who offered to show them a shallow place where their horses could swim across, they swarmed across the ford at once.

        The fear, misery, desperate flight, and death caused by this Tartar invasion in Hungary, Austria, and especially in Moravia, defy description. All one could see from a distance was fire.

        The whole country was covered with blood and ashes by these murderous evildoers. They killed the men, whether old or young; they dashed helpless children against the walls; they raped the women, high - and low-born alike, and took great numbers of them naked into captivity, thrown across their horses' backs. After roaming far and wide across the land they met with resistance, but by taking another direction they managed to carry many thousands of Christians out of those countries into the wretchedness of slavery.

        This terrible wave of fear, misery, and death also struck the church of the Lord. Our farms and houses on the other side of the mountains were attacked and pillaged without warning.

        On September 3, the Turks and Tartars quite unexpectedly invaded the country on this side of the Waag and swept down on Dechtitz after ten in the morning. Thirty-five people from our community there, men and women, boys and girls, were taken into captivity in foreign lands, among them brother Christel Lerch, a servant of the Word, and his wife Catharina.

        Then the enemy set the buildings on fire, and all household supplies, tools, and everything stored inside were burned. They drove off 25 head of cattle, 250 sheep, 40 hogs, and 6 horses.

        Exactly the same happened on that same day at our community in Kesselsdorf. Between ten and eleven in the morning our people were attacked quite unexpectedly by the Turks and Tartars.

        The head wheelwright and a sister were killed, and 44 of our people were carried off as captives. The livestock was stolen and the buildings were burned.

        The remaining people took refuge at Bibersburg Castle for a year and several weeks, but it was a miserable existence.

        On that day, the enemy also raided our community of Tschäskowitz. As our people had already fled to the castle, no one fell into the enemies' hands except a schoolboy who was late because he was fetching water from the well; he was taken captive to a foreign land. May God have mercy on him.

        All the livestock was taken and the whole place was set' on fire.

        Early in the morning of September 4, the enemy raided our community at Sabatisch, and seventeen of our people fell into their hands. Some were murdered, some were carried off and some lost their lives in other ways in the sudden tumult.

        The next day the buildings were put to the torch and burned with everything in them - a loss of many thousand gulden.

        That same September 4, the enemy pillaged our community at Protzka. Seven people fell into their hands and were carried off to foreign lands.

        On September 6, when the Turks and Tartars were returning from Auspitz in Moravia with an enormous amount of booty, they first looted our community at Protzka and then set it on fire and burned it to the ground. All the cattle and sheep were seized and driven off, totaling 14 oxen, 80 head of cattle, and 350 sheep.

        Meanwhile, the enemy had reached our place at St. Johannes. They looted wherever they wanted and took everything they found. Four of our people were caught and taken away as captives.

        On October 5, the Turks and Tartars attacked our community at Soblahof, sacking it and burning it to the ground. All the cows, sheep, and horses were taken. Twelve of our people were ruthlessly murdered or taken captive.

        In all, 122 people from the church were taken in bondage to foreign countries or were murdered by the enemy, the Turks and Tartars. Only three of this number were released. The Lord be praised for these!

        In their first surprise attack on Moravia, the Turks had crossed the Waag and March rivers and raided Nikolsburg, Rabensburg, Göding, Brünn, Ungarisch Ostra, Holleschau, and other places, to within three miles of Olmütz. The whole country was burned bare; everyone over forty was strangled. Many young women were carried off, one on each soldier's horse; little children were put in ragged sacks and slung behind the saddles like baggage.

        In this way, 12,000 people either lost their lives or their freedom, which amounts to the same. Woods and mountains were scoured, and the poor people hiding there found little safety from the enemy, who used traitors as guides and interpreters to speak German, Bohemian, Hungarian, or Slovakian and so deceive and mislead those in hiding. The passes were no difficulty to the invaders. The abovementioned traitors showed them every crack and cranny, every bridge and byway. If any Tartars were captured, they could not be made to say a single word - they acted as if dumb and would rather be killed than give information. Very rarely did they let themselves be caught, preferring to plunge under water and drown.

        Most of them carried flint and steel and all kinds of material for starting fires so that they could rapidly set hamlets and villages ablaze.

        They drove their prisoners off like a herd of cattle. No one was brave enough to rescue the poor, groaning Christian prisoners, though it could easily have been done with a few thousand cavalry. There were only about four thousand of the brutal, naked marauders, and these were very poorly armed. Not one in a hundred had a pistol; in fact, only here and there one of them had a rusty little saber, a spear, or perhaps an arrow. How easily they might have been routed can be seen by the fact that near Drosing, twenty well-armed peasants repulsed five hundred of them, killing eighty of their number.

        When winter was at the door, the Turks planned to finish off by getting spoils from the Christians for the way home. So they swam the Waag River once more, raided all the way into Silesia, captured several thousand people, and brought them to their camp. Some assert that in three raids, quite apart from those murdered, they swept more than 40,000 Christians into perpetual bondage.

        After this, the imperial forces entered the country. They often camped at our remaining communities and cost us over one hundred gulden.

        So the year 1663 drew to an end with misery, terror, and death on all sides, with much heartache, groaning, and weeping. The land was laid waste, and men and cattle perished. Anything that had not been stolen was lost in other ways.

        The whole church community was again brought into utter poverty and ruin, for we could harvest hardly any field or garden crops.

        What happened at that time was so dreadful, inhuman and unchristian that it defies description. This is only a brief report, included here for the sake of our descendants. May God the Almighty grant a better future.

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1664 Raider stole what little the Turks had left behind

         During 1664, the church community of the Lord suffered no further damage from the Turks and Tartars. At the same time, it was hard pressed by the imperial forces. Anything the Turks had left us was now stolen by thievish raiders.

        A particularly bad instance was in October when a large number of soldiers and their colonel came and camped for several days at Velké Leváre. We had to provide them with plenty of oats, hay, and new wine, and it cost the church over three hundred gulden.

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1665 Brothers sent to the Mennonites for alms/Another comet

         On January 4, 1665, at six in the evening another comet appeared. It had a pointed tail and turned toward the east. It was visible for two weeks. Only God knows the meaning of this. On March 26 at two o'clock in the afternoon, a fire broke out in our community smithy at Sabatisch as a result of carelessness. Not only the smithy burned down, but also the sicklesmiths' and wheelwrights' shops, the saddlers' and wheelwrights' huts, as well as a few little sheds. The floors, however, were saved. None of the peasants' houses were burned down. (Sabatisch burned down four times in thirty years.)

        At three in the morning of April 5, another comet with a long tail was seen a number of times.

        After the great fear and poverty we had endured during the oft-reported, sudden, and terrible war with the Turks and Tartars, misery and ruin had fallen on the whole church of the Lord, as well as on many thousands of other people in the land, high- and low-born alike. On April 7, we met at Sabatisch in our great poverty, as we had done several times before, to take counsel on how to feed and care for our poor widows and orphans, many of whom had been brought there from the other communities during this difficult time. We unanimously agreed to appeal for help to the (Mennonite) churches in the Netherlands.

        We counseled together before the Lord and in reverent fear of God decided that the two brothers, Christoph Baumhauer and Benjamin Poley, both servants of the Word of God, should be sent from Sabatisch on April 21 on this mission for the Lord's work. In great fear of God and under divine protection, they went to Mannheim in the Palatinate and from there to Amsterdam. They traveled in Holland, Zeeland, Flanders, and Friesland. By word of mouth and in a letter from all the elders of our church, we asked the congregations in the Netherlands for help and support, telling them how we had come into extreme poverty and misery and were driven by our need to seek their help. God the Lord moved their hearts to help his church and send a good contribution to support us. Glory, honor, and praise be to God the Almighty to all eternity. Amen.

        The last pages of our church history book contain in full the letter which was written by the elders and sent with the two brothers to the congregations in Holland. It is too long to include here. On October 28 the two brothers, Christoph Baumhauer and Benjamin Poley, returned home safely from their long journey to Holland and other places. They arrived in peace and under God's protection, having completed their task. God be praised for bringing them safely there and back.

        During the two years of 1664 and 1665, all grain prices were very high. A bushel and a half of wheat, Senitz measure, cost three gulden and more; the same amount of rye cost two gulden and fifty kreuzer; of barley, two gulden; of oats, sixty kreuzer; and of peas, over three gulden. The price of a pair of raw oxhides was ten gulden.

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1665 Letter of thanks to the Mennonites

         A circular letter of thanks for this financial help from the Dutch Mennonites was sent by Johannes Rücker and his helpers on November 24, 1665. Preserved at the Mennonite Archives in Amsterdam (cat. no. 2851); it is translated here in part:

        Most beloved, worthy, and dedicated Tobias Gooverts van den Wyngaert, chosen by God as friend and brother in the Lord.

        On October 27 our beloved and merciful God brought back to us our dear brothers Christof Baumhauer and Benjamin Poley, true servants and fellow-workers in God's Word, whom we had sent to you and your Christian church. We have thanked God many times from our hearts that he has helped them continually in this dangerous time to come back again in happiness, joy, peace, and in good health to us and their dear wives and children. They found them, although in great poverty, at least under a roof, which was not so when they left. The Lord be honored and praised always. We ask our almighty God from our hearts that our great poverty and misery may be turned into the riches of the future; this we must always plead for earnestly. Further the two brothers tell us what love and kindness, yes, what Christian brotherly compassion they received on all sides from our friends, especially from elders, teachers, and deacons.

        Yes, we have truly felt with the entire Church such mutual Christian love, faith, and compassion, even before the brothers returned, that we cannot thank enough the most high God in the name of Jesus Christ that he turned our friends' hearts towards us in our need. Yes, in spite of their heavy burdens, they have humbly carried our misery as if it were their own in these difficult, troubled times.

        They have also tried to ease our physical suffering. May the almighty God give his grace and blessing to comfort the devout and refresh them in body and soul, and to build up our worthy, kind, and charitable friends and help their growth before the Lord in the new, heavenly Jerusalem. We who have received the great love and kindness that our beloved friends have shown us can never equal such generosity. We were at a loss and helpless and would never have been able to survive if God had not considered us in his great love and mercy and inclined our dear friend toward us and come to our aid.

        We thank and praise God thousands of times and want to remember such kindness all the days of our life. We should not forget the love we received, and if possible in one way or another repay our dear friends and their families as our brothers and sisters in the faith. After all we owe it in Christian brotherliness which we confess from our hearts. May our loving, faithful, and bounteous God and Father, the Father of our Lord and Savior Jesus Christ, yes, a Father of widows and orphans, grant to our dear friends and their whole church that the good they did for us, this sacrifice, may bring them a rich reward here in this time and afterwards in eternity. This we wish them.

        May our merciful, faithful God and Father, the source of all good, incline our hearts towards each other so that we are linked through the bond of the Holy Spirit and joined to be one body and one spirit, with one faith, one God and Father, one Head and master who is Jesus Christ.

        Our kind and merciful God and Father [will have us] as his weak shoots and plants and pull out of the soil of our hearts every weed, so that our fruitful earthly kingdom is restored and made fitting to his own and his son's praise and honor ... [next sentences incomplete.]

        Now there is much hardship, as many waves of evil, torment, and adversity try to overturn Peter's small boat - ills come upon the life to destroy its fruit. On this account we must always pray diligently and zealously: Lord deliver us from temptation. If we have understood rightly from our brothers, our friends have not lacked in zeal for this, but have always done so in their meetings .... [gaps]

        [We would wish], if possible, to serve one another with counsel, teaching, and help, for our numbers are small and there are few who want to go the narrow way of the cross with us in these end times. Let everything, however, be entrusted to the Lord, who knows best how to do it and to reward each one according to his work. We thank our dear friends many thousand times for the donations collected for us. [page torn]

        I, Johannes Rücker, and my fellow elders and brothers in the Gospel on behalf of the whole Church in Lower Hungary greet you warmly many thousand times with the true token of the Prince of peace, Jesus Christ, and with the kiss of brotherly love, that He may remain with us, here in this time and later in eternity.

        Written in Lower Hungary at Sabatisch. Nov. 24, 1665.

        We have also heard from the brothers that our friends intercede for us because they have heard of our great misery. So we ask you all, as friends, to call on our loving, almighty God for us and the poor prisoners, as we hear nothing definite about them. May He shield us from such evil and come to the help of the poor, bereft people. We shall also pray for them in the name of our Lord Jesus Christ.

        We ask our friends in brotherliness to be so kind and send this letter soon to our friends and brothers in the faith, to reduce the cost of mailing.

        Your most humble servants in the Word of our Lord:

        Johannes Rücker

        Caspar Eglauch

        Jakob Kettenacker

        Hans Blessinger

        Tobias Bersch

        Johannes Hilscher

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1621 Account of the church at Alwinz

         Now we must give a short account of the history and state of the church community at Alwinz as far as I have learned of them from written and oral reports.

        The account for 1621 tells how Prince Bethlen Gabor took our brothers and sisters by force from Hungary to Transylvania. In the following year, 1622, another 695 of our people fled there to escape the persecution in Moravia. At the beginning, they had to struggle to make a livelihood, but after troubled and stormy years God gave them a quiet, peaceful time in which the community could become well established. He blessed them in material ways as well. Various workshops were set up, including some for trades not practiced in the country before. For this reason the church community was well protected and given complete freedom of religion by the prince.

        He favored the community because he greatly -appreciated their honesty, dependability, and devoutness, and they had to provide people to work for him. Wherever he had a mill, someone from the community was given responsibility. Consequently the brothers prospered materially, and God blessed the growth and building up of the church. It is said that there were five hundred couples in the community. The whole place was well built and surrounded by a stone wall.

        Nothing is known about their spiritual state; we have no written records. But since the brotherhood at Alwinz was under the care and direction of the Elder at Sabatisch with whose advice everything was done, it was probably no different than that of the church in Hungary. When an Elder died, another was appointed in his place. Whenever serious problems arose, some brothers were sent from Sabatisch to help resolve them. In 1629, for instance, brother Valentin Winter sent two servants of the Word, Andreas Ehrenpreis and Hans Jakob Hegeler, also Hans Benckert, to Alwinz in Transylvania to admonish and encourage the brotherhood.

        In 1633, brother Kunz Porth and Jakob Mathroner were sent to Transylvania to deal with the difficulties that Isaak Baumann had caused the church at Alwinz.

        In 1642, brother Andreas Ehrenpreis sent a pastoral letter to Alwinz, which in a brotherly way pointed out their faults and failings, pleaded with them, and encouraged them with many kind words to strengthen their inner life.

        In 1649, Andreas Ehrenpreis sent another pastoral letter to the church community at Alwinz and Bodock. Both letters are to be found in our church history book and are too long to be included here.

        During 1646, plague was raging in Transylvania. In many towns and villages a large part of the inhabitants had died. The sickness attacked the church-community as well, and many lost their lives. People say that one did not ask, Who has died? but How many?

        In 1658, the principality of Transylvania was overrun by Turks and Tartars. With their pillaging, burning, and massacring, they did terrible damage. They took thousands of lives, led off countless numbers of people and animals, and devastated the land. Alwinz, too, was set on fire and our community' almost completely burned down. Just before the attack, the brothers had brought in their grain crops and hastily threshed and stored about 150 bushels. The rest went up in flames along with the hay and straw. Our people fled to the castle. Eternal praise and thanks to God the Lord, who so graciously protected and saved them. He kept them together so that not one was taken prisoner and led away by these evil people.

        Besides this fear and misery that weighed on them, our people had to pay 115 gulden in taxes.

        During the year 1659, Prince Ráköczi [Georg Ráköczi II] made war on his enemies in Hungary as well as on the Turks and Tartars who invaded Transylvania. With the help of the Turks, Barcagoss was trying to seize the principality from Prince Ráköczi by force, and the country was in extreme danger. Barcagoss was defeated, but he escaped into Turkey and returned with several thousand Turks, set himself up in Hermannstadt, and defended himself with their help. Thereupon Prince Ráköczi came with a large army and laid siege to the city from Christmas time right into the spring. But then the Turks arrived with such a great force that he had to raise the siege.

        Meanwhile, the community at Alwinz was again attacked by Hungarian soldiers and robbed and plundered. Ten horses were taken and the grain and hay used up as fodder. Although several brothers remained at the place, not one of them was harmed; the others had all fled to the castle. The brothers had to pay five hundred imperial talers in taxes.

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1660 Account of the church in Alwinz

         In June 1660, Prince Ráköczi attacked the Turks in the decisive battle of Klausenburg. He fought valiantly and with knightly heroism for the fatherland, striking down a number of Turks with his own hand, but in the end he lost his life.

        In July 1661, a Turkish pasha led a large army into Transylvania, and they camped on the brothers' fields at Alwinz, not far from our houses. But with the help of God, our people fled to the fortress, taking most of their belongings with them. Some of our brothers were still in the yard with three wagons when the enemy arrived, but God the Almighty made it possible for them to get the three laden wagons onto the bridge, and in this way they blocked the enemies' pursuit. While the Turks unharnessed the animals and pushed the loaded wagons into the Maros River, our brothers made their escape.

        Meanwhile our community, which had only just been rebuilt, was set on fire in several places; not only house, stable, and barn were burned, but also the grain. Nearly all the grain had been cut, and a good part (about four hundred shocks) carried from the fields across the river toward the fortress. The brothers did not want to risk bringing it to our place and hoped it would be safe there; but it was all burned and ruined, not only in the fields but everywhere. Not even a handful of grain was left.

        During this raid, one brother was killed. Two others were taken prisoner, but one regained his freedom and returned to the church community. So through God's help, not more than one soul was carried off. Praise be to God in all eternity that in spite of everything, he gave us such protection. Our people had to remain in the fortress, however, patiently enduring their distress and poverty. The miserable conditions led to an epidemic and the best of our craftsmen died. In all, we lost 150 people during this time.

        In October of this year 1661, the Turkish forces withdrew and returned home, causing tremendous damage wherever they passed. They discovered such animals as we still had - cows and sheep - and stole them even from quite near the fortress. So our people lost all their livestock and were left with nothing. That autumn they could neither plant nor sow but had to remain in the fortress. We may well grieve over such misery, but nonetheless we should thank God for keeping our people together; no one was taken away.

        In August 1662, things were quiet in Transylvania as far as the Turks were concerned, so our people at Alwinz had some respite. On August 21, they left the fortress and returned to their homes, where they lived in huts that they put up between the burned-out walls. The Turkish pasha gave them a letter safeguarding them from marauding Turks. God in his mercy provided help throughout this time. To him alone be praise. Amen.

        No written account of subsequent happenings at Alwinz has been discovered. The record in the following pages is all based on oral reports.

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Servants of the Word who led the Church at Alwinz,

         Servants of the Word who led the Church at Alwinz

        These can be found in our first history book up to 1665.

Franz Walther 1621

Albrecht Seil 1623

Joseph Nägele 1625

Albrecht Grob 1623

Hans Jakob Hegeler 1637

Isaak Bauman 1634

Valtin Fischer 1650

Georg Geer 1651

Esaias Way 1668

Felix Striby 1649

Joseph Stamler 1667

Jakob Weiss 1677

Jakob Litzebucher 1647,

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To the Reader

         With God's help I have gone over the whole account as recorded in our first church history book to the year 1665. For brevity's sake I have omitted many fine and profitable passages because some may be read in other books and also do not belong to the actual history of the church. These include the answers and confessions of faith given to secular and clerical authorities by the martyrs and other valiant fighters for Christ, and many wonderful pastoral letters by beloved brothers, especially by Jakob Hutter, Peter Ridemann, and Peter Walpot.

        Similarly, I have omitted the list of brothers elected to the service of the Word and of temporal affairs, with the dates of their confirmation in the ministry and their deaths. I have included the election and death of only those who were leaders and Elders of the whole church. But since the register of servants of the Word is given twice in the first history book of our church, I will add one here to let people know how many servants of the Word served the church during these 135 years.

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List of servants of the Word

         Who have passed away, some by Martyrdom, since Jakob Hutter's time

        Jakob Hutter 1536 martyred

        Onophrius Griesinger. 1538 martyred

        Leonhard Lochmaier... 1538 martyred

        Georg Fasser 1539 martyred

        Ulrich Stadler 1540

        Hans Amon 1542

        Hans Gentner 1548

        Wolf Sailer 1551

        Peter Haag 1551

        Hans Plattner 1552

        Kaspar Schmid 1552

        Matthias Legeder 1552

        Simon Waindel 1553

        Hans Spindler 1553

        Michel Matschidl 1553

        Jakob Seckler 1553

        Peter Ridemann 1556

        Paul Schuster 1559

        Lorenz Hueff 156o

        Hans Schmidt 1558 martyred

        Klaus Felbinger 1560 martyred

        Jakob Kircher 1561

        Abraham Schneider 1560

        Hänsl Mändel 1561 martyred

        Hans Feuerbacher 1562

        Hans Greckhofer 1562

        Sigmund Hassauer 1564

        Leonhard Lanzenstil 1565

        Franciskus Walsch 1565 martyred

        Burkhard Bamerle 1567

        Ambrosius Pfeiffer 1568

        Conrad Haintzeman 1568

        Hans Zwinger 1568

        Toman Epensteiner 1570

        Hans Schlagindiepfann 1570

        Bärtel Ridemair 1571

        Christoff Lenck 1571

        Bärtel Ringl 1572

        Caspar Braitmichl 1573

        Caspar Hueber 1573

        Leonhard Dax 1574

        Hans Arbeiter 1575

        Caspar Ebner 1575

        Ulrich Plattner 1577

        Andreas Beck 1577

        Peter Walpot 1578

        Caspar Behem 1578

        Melchior Waal 1578

        Peter Horich 1580

        Hänsl Zillerstaler 1580

        Thomas Schuster 1580

        Hans Landtman 1580

        Christian Dietel 1580

        Joseph Doppelhammer 1580

        Heinrich Summer 1582 martyred

        Andreas Mairhofer 1583

        Hans Kräl 1583

        Stoffel Garber 1584

        Andreas Walsch 1584

        Paul Glock 1585

        Balthasar Mairhofer 1586

        Veit Uhrmacher 1586

        Georg Uhrmacher 1586

        Hans Schlegel 1587

        Hans Baldauf 1587

        Wendel Holba 1587

        Michel Veldthaler 1587

        Nikoläsch Holba 1588

        Valtin Hörl 1589

        Blasi Etztaler 1590

        Walser Hasenfelder 1590

        Paul Ilzmüller 1591

        Leonhard Reiss 1591

        Wenesch Keller 1593

        Thoman Häring 1593

        Abel Ockershauser 1593

        Matthias Binder 1593

        Jakob Hinnen 1594

        Haeuss Porst 1595

        Andrea Lehner 1595

        Franz Moritz 1596

        Georg Rader 1597

        Gilg Federspil 1597

        David Hassel 1599

        Wolf Hungermiller 1599

        Christan Gschwenter 1600

        Peter Tryer 1600

        Hans Neumär 1600

        Andrea Kleesatl 1601

        Hans Schmid 1602

        Bastl Anfang 1603

        Stoffel Rath 1603

        Lamprecht Jänko 1605

        Caspar Uhle 1605

        Johannes Rath 1606

        Georg Acker 1606

        Hans Langenbach 1607

        Rupp Gölner 1608

        Gilg Mold 1609

        Klaus Braidl 1611

        Stoffel Kienhueber 1611

        Ludwig Dörker 1611

        Adam Neiffer 1613

        Georg Weller 1613

        Sigmund Bühler 1613

        Conrad Glasser 1614

        Hansel Metzger 1614

        Daniel Helrigl 1615

        Stoffel Schenck 1615

        Darius Hein 1618

        Joseph Hauser 1616

        Martin Gottsman 1618

        Sebastian Dietrich 1619

        Georg Bieberstein 1620

        Hans Jakob Wolf 1620

        Leonhard Schmid 1621

        Augustin Graf 1621

        Stoffel Rüecker 1621

        Hans Staindl 1621

        Ulrich Jaussling 1621

        Niklas Küenzi 1621

        David Stainer 1621

        Conrad Blösy 1621

        Franz Walther 1621

        Michel Kocher 1622

        Albrecht Seil 1623

        Albrecht Grob 1623

        Hansl Sumer 1625

        Joseph Nägele 1625

        Uhl Müller 1627

        Jakob Bösler 1627

        Seifrid Geiss 1627

        Hauptrecht Zapff 1630

        Valentin Winter 1631

        Abraham Scheffer 1639

        Joseph Wirz 1632

        Lorenz Putz 1632

        Hansel Hartmeyer 1632

        Michel Grossmann 1634

        Simon Lercher 1634

        Heinrich Hartmann 1639

        Jakob Mathroner 1641

        Christel Kiselbrunner 1645

        David Lachner 1645

        Hans Hueber 1645

        Andreas Hiller 1646

        Jakob Litzebucher 1647

        Hans Albrecht 1648

        Balzer Rost 1648

        Cuenz Port 1649

        Hans Lang 1649

        Felix Stribi 1649

        Uhl Amsler 1649

        Georg Gaul 1650

        Valtin Fischer 1650

        Georg Geer 1651

        Georg Leopold 1653

        Moses Rupertshauser 1653

        Klaus Messner 1655

        Christoff Adler 1658

        Hans Friedrich Küntsche 1659

        Heinrich Wisser 1660

        Michel Milder 1660

        Joseph Lercher 1662

        Andreas Binder 1662

        Andreas Ehrenpreis 1662

        Moses Bruckner 1665

        Hans Blessing 1666

        Joseph Stamler 1667

        Esaias Way 1668

        Georg Schultes 1671

        Andreas Winter taken to Turkey 1633

        Christel Lerch taken to Turkey 1633

        Servants of the Word in Johannes Rücker's time

        Johannes Rücker

        Hans Mayer

        Johannes Born

        Caspar Eglauch

        Tobias Breundl

        Tobias Bersch

        Jakobus Ketenacker

        Christoff Baumhauer

        Benjamin Poley

        Johannes Hilscher

        Erasmus Strauss

        Andreas Rosenberger

        Moses Würz

        Johannes Mülder

        Andreas Kuehn

        Hänsl Esdras

        Jakob Weiss

        Rücker is the last-named Elder in Die älteste Chronik.

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1622 Deterioration of the Church in Hungary

         A short but accurate and comprehensive account has been given of how the church of God in Moravia began and took shape, and how it spread in spite of many hard trials. The people were gathered and church community was built up. In the year 1550, they had to undergo sharp persecution for their faith and many of them gave witness to the truth with their blood. We have heard what hardships and grief they had to suffer because of robbery, murder, and arson during the long and terrible wars of 1605 and 1619. In 1622, they were driven almost empty-handed from their homes in Moravia for the sake of their faith in divine truth. They had to move into Hungary, where they eked out a meager existence amid strife and misfortune, particularly during the last Turkish and Tartar war of 1663.

        Now it will be shown how all Christian virtues began to weaken in this church community which had once been granted such great light. Large numbers left the brotherhood until at last the community was ruined and came to an end.

        The entry for 1622 reports that many fell away when the brotherhood was persecuted and driven from Moravia. Many faithful-hearted people were lost to the church through all the ills that accompany a time of war: terror, grief, hunger, cold and exposure, disease, and also an outbreak of pestilence among the populace. One-third of our people died that year. As a result, the church community which survived at Sabatisch and neighboring places in Hungary was quite small.

        At the same time, all kinds of abuses crept in during those dark days of war. Greed, selfishness, arrogance, and other disorders were apparent. This grew worse and worse, until the deadly evil could no longer be withstood. Around 1656, taking as his text Isaiah 63, a God-fearing and zealous servant of the Word spoke in great grief about these circumstances. What reeking foulness the Thirty Years War has brought with it, and what unjust dealings it has taught! Wherever you go, you could write about it for a whole month. Among us, too, the leaven of wickedness has spread so much that nothing can rid us of it.

        Another complained bitterly about the rampant growth of evil. Dear brothers, it would take an entire day to spell out all the ugly faults which have taken hold in the community during the past thirty years and are now so deep-rooted that no plow can tear them from our flesh. Even if it were drawn by a hundred strong horses and the plowshare set six feet down into the soil, it could never reach the root of the evil to cut it away.

        Dear brother Valentin Winter, and after him brothers Heinrich Hartmann and Andreas Ehrenpreis with other fellow workers, fought these evils with zeal and determination. They spoke powerfully of God's judgment and punishment but with no effect. Little improvement followed. It almost seemed that God had withdrawn his blessing from the brotherhood and that they were under his sharp displeasure.

        It is written of Israel that when the Lord God began to weary of them because they had left him and his law, he delivered them into the power of their enemies. Every kind of misery overtook them, for the Lord wanted through discipline to turn them back to him again. But as nothing helped, he drove them from his presence.

        The Hutterian Church nearly came to the same point. Because it had left the first love and had lost the first purity and integrity, the Lord removed its lampstand from its place.

        Even in 1598, when Klaus Braidl was Elder (a flourishing time with forty places in Moravia housing large numbers) there was a noticeable loss of the church's original integrity The brothers and sisters no longer gave such a clear witness of godliness and dedication as in the time of Jakob Hutter, Hans Amon, and Leonhard Lanzenstiel. Even Cardinal Franz von Dietrichstein pointed this out to them in 1605, when he told them that they were not as devout and industrious as they had been in earlier years. He criticized the craftsmen for no longer working as reliably as before. This complaint cannot have been groundless, for brother Klaus Braidl urged the workmen to be more industrious so that the church community would not completely lose its good name.

        In some respects, the church was certainly as sound as ever. The word of truth was preached clearly and purely, matters of judgment were handled with justice, and undoubtedly there were still many thousands of God-fearing, dedicated brothers and sisters. Yet there were many superficial people among them without the fear of God in their hearts. We can draw this conclusion when we see that the elders of the church at that time set up a schedule for daily work for nearly every group of craftsmen. No doubt this was necessary because of the slothful workers; one can well imagine how lazy they were. At the beginning, there was no such regulation of the day's work. It was not needed, for each one served God and the brothers and sisters lovingly and faithfully in a simple, childlike spirit. Each one freely put himself and all he had at the disposal of the church. In time, the quota that was fixed for each day's output led to further disorder and gave a loophole for another abuse to come in among the fleshly-minded. After completing the work assigned for each day, they worked for their own interests. Although the elders put a stop to this, some disorder always persisted.

        I will give one more instance of the gradual loss of the first clarity. Jakob Hutter wrote in his letter to the governor of Moravia:

        All our words and deeds, our conduct, our way of life, are there for all men to see. Rather than knowingly wrong a man to the value of a penny, we would let ourselves be robbed of a hundred gulden. Rather than strike our worst enemy with our hand - to say nothing of spears, swords, and halberds such as the world uses - we would let our own lives be taken. As anyone can see, we have no physical weapons, neither spears nor muskets.

        If these words are put side by side with the story of what happened at Sabatisch in 1633 to a lord by the name of Franz Nágy-Michaly, one must in all honesty say that a great deal had been lost. Certainly no one would have acted in this way at the time of Jakob Hutter and Leonhard Lanzenstiel.

        It seems as if God meant to punish the brothers and sisters for their unfaithfulness, just as he once punished Israel in order to make them mend their ways. Already in brother Klaus Braidl's time, the Lord disciplined them with a harsh rod. During the Hungarian rebellion of 1605, the Turks and Tartars carried off some 240 souls into Muslim slavery, and all had to suffer fear and horror, robbery of their goods, fire, and murder as well. In the Thirty Years' War, the Lord's hand lay even more heavily upon them, as can be read in the first part of this book. They themselves saw all this as punishment and discipline from God for their sins.

        In 1667, a devout servant of the Word addressing the church said, There are times when God the Lord must wash away the filth from the daughter of Zion through plunder and fire, and in place of her vanity and haughtiness there will be a stench. (Isaiah. 4:4 3:24)

        God stripped them of worldly goods and reduced them to nearly nothing. And when they thought themselves in utter poverty after all the pillaging, murder, and burning of the ruinous war, Cardinal von Dietrichstein unjustly robbed them of most of their food and money. Shortly afterward in the following year, they were expelled from Moravia and driven out empty-handed.

        Even when they reached Hungary, they met one trial and disaster after another. As has been indicated earlier in this book, God visited them with war, famine, sickness, fire, and flood.

        The false members, who lacked the fear of God, wanted to have the upper hand over the sincere and upright and paid no attention to the discipline and afflictions from God. The evils grew worse as time went on, and all kinds of injustice rapidly gained ground. This happens whenever the ruin and collapse of a people is near at hand.

        God the Lord always sends his servants and messengers to warn the children of men of their approaching ruin. In his love and faithfulness he spoke to his church community and did not fail them. In this otherwise depressing time, God gave his people zealous and richly gifted teachers, as can be seen from their writings. These servants of the Word foresaw God's punishment. They foresaw the disaster, the decline and collapse of the church that lay ahead, and they constantly urged the people to repent, warning them of God's wrath and judgment.

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1650s Examples from old teachings

         Yet just as it was with all servants and messengers of the Lord from the beginning of the world, so it was with these laborers of God. From all sides, they poured out their grief in their teachings and sermons because, like the prophet Jeremiah and others, they meet with bitter enmity and hatred from unrepentant, hardened people. I will give some examples from their own words.

        About 1652, a preacher speaking on John 20 complains: God help us, for those bullheaded people treat their leaders and servants of the Word so abusively with their slander and contempt, driving them to the brink of despair, like weaving straw into their beards and bringing black smoke into the house of their hearts, that they may well rob them of all courage. At night when the servants are asleep, the merciful and compassionate Spirit shows them in dreams how sharply he must speak to this or that man or woman, to fornicators, thieves, adulterers, drunkards, and liars, when he comes to their help and prays to God [to forgive] their sins. Even with such longing in their hearts, the servants suffer mockery and dishonor, for those who ought to love and protect them repay good with evil.

        Speaking on the same subject, the same servant at another time explained Psalm 126: David's words are particularly comforting to the servants of the Gospel who find very few with open hearts when they bring the seed of God's Word. If they cared for worldly reward, many preachers would do better as fiddlers or bagpipers. Then they would be well liked and would have the joy of making their hearers happy. But because they have to put fear into people, have to discipline and restrain their fleshly will, they are so hated and rejected that they often have good reason to say with Jeremiah, 'Alas, my mother, you

        have borne me to clash and quarrel with all the land!' Thus they are bound to be hated, and often have to lament and sigh bitterly, 'O God! What is to be done? There is nothing on earth more precious than your word. Yet nothing is less treasured or more despised. If only I might be free of my service without committing sin, I know I would have friends again! But now everyone loathes me. I could weep aloud at the mere thought of it. (Jeremiah 15:10)

        Yet another servant of God spoke in 1655, about Isaiah 49: What are we to think of this? Isn't this exactly how it is? Don't our eyes see it plainly and our ears hear the cry that goes up from us all? We all recognize what is lacking in ourselves and in others, where we have left the right path, and how we must change. God the Lord makes it plain to us again and again and does not hide it from us. Our hearts respond to this and say, 'Yes! Amen! It should be so. That would be right and good.' Yet afterward many members (the innocent excepted) act as if they were only jesting. Such people mock God. They let him speak and work in vain. Today all those with pure intentions are left to see and grieve like the prophets and apostles that overwhelming disaster is coming, as it came over Jerusalem and the whole land of Judea.

        Yes, God's servants are deserted and hated. They are often begrudged their food and the things that they need, that in God's sight belong to them in all justice according to the Holy Scripture. To sum up, their work is in vain, they spend their strength for nothing, and one after the other goes to his last rest. Those who come after will learn little; soon they will know nothing.

        Only God the Lord knows what will come of it all. It could happen (but may God prevent it) that very soon thick darkness falls on our descendants. But it could also be that we lose the way and come to ruin in a time of peace without any particular ordeal. We should therefore pay attention to these words of Scripture, The time of affliction is coming. The day of reckoning is here. Let Israel know this. Because your sins are so many and your hostility so great, the prophet is considered a fool and the inspired man a senseless idiot.' (Hosea 9:7) Unfortunately, this direction is now widespread among the heedless members who outnumber the God-fearing and want to have ascendancy over them. Both secretly and openly, some with cunning, some with angry words, some with argument, they try to get what will only harm them. So we could well begin weeping aloud and crying with the prophet Habakkuk, 'O Lord, how long must I cry out? Why do you let me toil and struggle? Outrage and violence go on before my eyes. Strife breaks out and quarrels multiply. The law is powerless, justice cannot be practiced, and evil men are valued above good.' (Habakkuk 1:1-4)

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1650s Examples from old teachings/laziness

         To show how far the church had fallen and what sins and abuses had found their way in, I will combine extracts from the writings and sermons of the old, devout servants of the Word. This may serve as a warning to us and our descendants, so that we do our utmost to guard against falling at the same places.

        In the first place, contempt for God's Word, the fact that many had no love or enthusiasm for hearing the teachings, must be seen in all its gravity as sickness and decay in the church of God. Sleepiness during meetings for worship is the cause of such frequent complaints in the old writings that they cannot all be quoted here, so I will include only a few.

        While explaining Luke 2, a preacher complained: Where people consider God's Word annoying and tedious, a light and insipid food, there God's fatherly blessing cannot draw near to keep them faithful. Their inner life dries up and shrivels. People with little desire to hear God's Word are sometimes found in the midst of believers. How would it be if they had to go to Jerusalem or to Bethlehem? For them that would be unheard of. It is almost too much for some of them to get from home to the meeting. Previously, in the world, they would walk a mile or more to go dancing or to the fairground. Now they can hardly cross the threshold to hear the Word of the Lord. Formerly they could spend half the night at such amusements with unflagging energy and absorption. Now they want to sleep if they are required to listen to the Lord's Word for even a short time.

        The following is from a teaching on Acts 2: Such evil is spreading in the church community (the innocent excepted) that it is said, 'This brother or sister always seems to be drunk.' If you meet him early, his breath smells of brandy; midday or evening he smells of the local wine, and he stumbles in his speech. If his feet were affected like his tongue, he would not be able to walk. And, of course, before going to the sermon his great zeal for worship prompts him to drink a good glassful of spirits and eat a slice of bread so that he can hold out until breakfast by having a gentle sleep for an hour or two.

        The commentary on this chapter continues: O dear brothers, please forgive us! We are not referring to those who are glad and eager to listen. But we are very much troubled that we have to warn many among you about their very lazy ways. If they summon up enough reverence to overcome themselves and go to the teaching, they do it more from fear of men than from genuine eagerness. With many it seems that the evil spirit in them is like the one in King Saul, never more at peace than when David plays soothing music on his harp. These people sink into such pleasant slumber that their intense devotion is scarcely strong enough to keep them awake for the prayer. They cannot tell whether the preacher has spoken about Herod, Pilate, or Caiaphas.

        O dear brothers, in the prophet Ezekiel's time the people of Israel must have been more zealous. They at least considered the prophet of the Lord as a singer of love songs wooing them in a beautiful voice, and all the fleshly-minded were happy to hear him. But now it is scarcely like that anymore. The people have had enough. They do not even want to listen. Their only desire is to sleep, and they settle down to do so. A few years back, if someone was overtaken by sleepiness, he would stand up and set his will against it. People woke each other up and the sleeper would blush for shame. Now it almost seems that those who are awake are no more attentive than the sleepy.

        O dear brothers, if we were to preach for two hours each day, we are afraid that only five or six people would come. Most people (the innocent excepted) are so overfull and tired from the weekly meeting, that it seems to affect them like a gluttonous feast, and they look as if about to vomit. How would it be, if they were expected to come daily? We fear that some of them would want to do away with such an uncomfortable interruption and replace it with daily feasting on wine, meat, and fish!

        Then they would think of God while enjoying conversations about old stories like Til Eugenspiegel, or Schimpf und Ernst, or tales in honor of God by wise people such as Aesop and Hans Sachs. It would be just what one sees in taverns when drunken people talk together about spiritual things, or start up a psalm, using God's name with wine and beer running down their jackets, until the dogs under the table cannot help howling at their 'music.' Doors and windows have to be flung open to let out the disgusting smell of this devotional meeting. Yet for many it would certainly prove more attractive. That is exactly why there are ignorant peoples, like the Israelite ox and ass without, who even after thirty, forty, or fifty years know absolutely nothing about God, or Christ, or the Holy Spirit, who neither have nor recognize faith, love, peace, obedience, or constancy. So faith, with all the virtues dependent on it, dwindles and is lost, until it seems that it will be gone altogether. O God! protect those who come after us!

        On Wisdom 7 the following was said: Unfortunately, it would often seem necessary to do as the world does and ring the bell three times to call people to church. Or the watchman should waken them at morning; then the steward and after awhile his helper should repeat the call to pray and to give thanks to God. Or maybe some of them should have men-at-arms with leather straps to whip up enthusiasm among them. (Those who come gladly are not meant, dear brothers!)

        In a teaching on 1 John 2, the sleepy listeners were again taken to task. It says: Maybe even in those days, too, there were people so given to sleeping that they slept straight through a long winter's night, for twelve or thirteen hours at a stretch; then, on hearing what the Lord wanted to say to them, fell from sheer zeal into such a good sound slumber, that quite a few had a struggle not to sleep through the prayer. Often such people can say remarkably little about the sermon and have even completely missed hearing what chapter it was on. The sleepy virgins at least woke at midnight, but such people are so tired and sated, that it would seem they never sleep so well as when the Word of God is lulling them, making music for them as David did for Saul, and setting any stirring of their consciences at rest.

        In 1655, a servant of the Word at Kesselsdorf spoke his mind in the plainest terms on the verse from Psalm 127:2, He gives to his beloved while they sleep. He said: If this verse were taken literally, the lazy, sleepy virgins would have come out better than the wise, and all the thousands of lazy louts and good-for-nothings would far outstrip the hard workers and home lovers in their efforts for the good of body and soul. Dear brothers, let us hold up this mirror and look at ourselves in it. Isn't it a fact that many of you, even in our little meetings here, gulp down this verse without thinking about it, taking it raw, or only boiled in water, so that none of its pith and strength gets through to you, and it stays as undigested as a hard cherry stone?

        Just look about you and see how many are sleeping during the teaching, how many are like the Seven Sleepers and do not come to make their offering of prayer and praise even when they well could. Maybe they hope it can all be done by sleeping. No, certainly not! The psalm is not talking about some kind of fool's paradise, but about the heavenly land the Father has promised us. And that is not to be won by idling and sleeping. Otherwise, we might as well call a few by name, pick some out here or there, and gather a whole company or regiment to serve the church, people who have not prayed for a year because of the state of their consciences, nor praised God, nor listened to his will and Word, not to mention never sharing even a little in the communal work. With their refined and delicate hearts, why shouldn't they sleep for two hours during the sermon and for twelve hours at night? Why shouldn't they borrow a couple of hours from the day and its sunshine, close the windows, pull the curtains so that the light won't bother their eyes and even turn their faces away from it? Meanwhile, the servant of the Word can storm and rage because he has to turn a blind eye to them. I am addressing the guilty, dear brothers.

        In 1658, a servant of the Word expounded John 4 somewhat in this way: Dear brothers, it is not to be doubted that if the world allowed us to teach people the truth, the Gospel of our Lord Jesus Christ in all its clearness and sharpness, we would find that many thousands would forsake their sins and live in the fear of God. Perhaps more than among us, because we already have too much of it so that it becomes a routine. We are as sick and tired of the bread of Heaven as the unthankful Israelites were. But will not such ungrateful people, like the inhabitants of Samaria, arouse the flame of wrath God has in store for such lazy drones and sleepy virgins (we might well say lazy slatterns), redoubling it on them until they cannot endure it?

        When the Lord's Word was taken to some people they said, 'My dear brother, this is not a suitable moment; there isn't time now.' Often brothers have had to go away sadly and lay the case before God, saying, 'If I kept a wine cellar or had material gifts to distribute, I would be a welcome and respected guest in people's houses. But my wares are so cheap I give them away and nobody wants them.' Nothing is as good an offer as sermons and teaching and yet nothing is so little valued by nearly everyone. That is why, almost everywhere, there is no faith.

        In the year 1659 a servant of the Word at Kesselsdorf spoke about Jeremiah 13 in these terms, after reading out Deuteronomy 32:15:

        This should be noted by all the lazy, listless people who never find greater boredom than when expected to sit a couple of hours for the teaching and sermon and hear their Father praised and honored. The moment the teaching begins, they long for the end. Or they eat heartily beforehand, filling their bellies with bread and brandy so that in their boredom they can sink into a pleasant sleep, let the two short hours go by as quickly as possible, and give their lazy, putrid carcasses some profit. Quite a few need straps around them, as children do, to prevent their mouths dropping open; for they hang their heads like the thieves on the cross, as if their jaws were broken or would soon break. Or else they resent the brother who is teaching and have no confidence in him because he will not condone their conduct. Or they are present in body, but absent in thought.

        Other writings in the same vein could be quoted, but we have included enough to make clear how bad these things had become. I will therefore go to the next point.

        The cold and lifeless spirit, now ruling in spiritual matters in the church, was reflected in temporal matters. At that time the church still lived in community of goods; no one had to clothe himself or earn his own livelihood, or trouble himself about protection from the magistrates. It was all arranged by the church for everyone alike. Consequently, everyone was expected to work hard and do his best. But in the course of time this lapsed, and in later years there were many lazy, unconscientious people who neither asked nor cared whether anything was earned or accomplished. As a result, a daily work quota was fixed. Then the lazy and indifferent had to do their share if they wanted to stay in the community and not be less respected than others.

        However diligent and reliable some were, we must give sober consideration to the sad picture described by the preachers. In 1665, a servant of the Word in Kesselsdorf, with Psalm 127 for his text, said:

        When we read here of toiling for bread, we see that we cannot feel free to lie long in bed and laze until the sun has climbed a good way up in the sky, then knock off work early, before the sun has set. There are quite a few, indeed more than enough - I could address them by name - who have this as their favorite verse to the advantage of their lazy bodies and the hurt of their souls. They actually wear out their neighbors who work until their limbs fail, and they suck the marrow from their bones, living in the community like maggots that feed on others. They will certainly have to give an account for it. Yet they have the impudence and presumption to say that they are doing their utmost and cannot do more. Christ tells them, 'You are those who justify yourselves before men, but God knows your hearts.' Paul's words from 2 Thessalonians are also applicable here, for he says, 'When we were with you we laid down the rule: the man who will not work shall not eat.' (2 Thessalonians 3) It is a great sin and shame if someone belongs to the church community of the Lord and has no task which demands all his efforts. He should set his hands to honest work and produce something, so that he can give to the needy. Anyone deserves blame when he is bone-lazy, working (if or when he works) less than a child, yet outdoing everyone when it comes to eating, drinking, sleeping, and showing off. This is detestable in the eyes of God and of all honorable men. It will bring its own punishment. If people had to eat what they earned themselves and were treated as Paul advises, how many men would lose their wives and how many women their husbands? What a disgrace that would be! They ought to blush scarlet so that we all know who they are, and they should learn to improve their ways.

        Another servant of the Word speaks very plainly to this condition in explaining his text from John 4: Do you not say there are four months, etc. To make the meaning clear, dear brothers, the church is and must be established by the Holy Spirit. It is the only place where the true brotherly love of the church can be practiced fairly and impartially, where the old sick, lame, crippled, and blind, as well as the young and helpless, are cared for because they believe in God and worship him from their hearts. Their souls are pleasing to God and they will receive salvation, but they cannot depart until it is God's will. In the meantime, they need food, drink, clothing, and support, for they cannot earn it for themselves. They will and must be provided for by the love of the church shown to them as if to the Lord Jesus Christ (who has no need of such services), and all reward will come from him.

        Plainly, however, this glorious work of community has resulted in many people being lazy. There are quite a few nowadays who hide away and act as if they belong with those faithful members mentioned above whom God has visited with infirmity. They work as little as or even less than the infirm. What is still worse, they make a good thing of it for themselves and grow sleek and fat in their feigned infirmity. It is wrong and an injustice before God and man. If Paul refused to allow it among the Thessalonians, why do we? It is bringing increasing poverty to the community and no one wants to admit his guilt. Consequently, discontent is creeping in among the believers. Their muttering and grumbling sounds like the buzzing of a swarm of bees about to fly from the hive, or like a storm brewing in the mountains that makes us say 'Hail or some heavy downpour is coming. Let us hope it won't damage the fruit and grapes or set fire to houses and barns. May God prevent it!'

        In another sermon we read: How many there are who have no zeal or reverence about coming to prayer. If only they would pray from their hearts! If only they would listen to the admonition and instruction in the meetings and show the good effect in their lives! One's attitude soon shows in daily work, for if a person is diligent at work it means he is equally diligent in godly things. We often hear laments that in the olden days people put their hearts into their work and tried to do it well, but that is no longer the case. People are lazy and listless, and do not care what gets done as long as the day goes by. No one is as hardworking and conscientious as people used to be.

        Such laziness and idling could only result in God's blessing decreasing and withdrawing both spiritually and temporally. Then the community could no longer provide such plentiful food and drink as in earlier times. This led to discontent, to grumbling and ungratefulness, which in turn gave rise to many complaints, as may be seen in the following writings.

        On the text in Acts 2, They ate their food with gladness and simplicity of heart, praising God, (Acts 2:46) the commentary runs: Christ the Lord, the prophets, apostles, and the other disciples did not shout for wine and a full belly like some falsely pious People do nowadays. Just as the wolf howls, 'Lamb, lamb,' so some of them howl, 'Wine, wine! Meat, meat!' If they do not get it, they soon voice feelings in a way that reveals the wolf, swine, and raucous raven in their hearts. They think, 'Feed me, and then I'll work.'

        At first God's children ate their food with gladness and simplicity of heart, praising God. They were given what was available. They behaved like simple-hearted children of God, not like greedy, never-satisfied people do, whose eyes are bigger than their stomachs, whose hearts and mouths are full of abuse if they are not given what they want. Even when they receive it, and even while they are still gnawing on the bones, they start grumbling again about the person who gave it to them because they wanted more.

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1650s Examples from old teachings/gossip

         One notices that slander and back-biting also had found their way into the community with a great deal of stupid, unpleasant gossip and untruthfulness, for these things are strongly admonished in many sermons and teachings. Several examples are given here.

        After speaking of what happens in the world, a servant of the Word continues explaining Psalm 41 as follows:

        Oh, if only the body of Christ (the church of Christ) were free from the enemies who speak hypocritically to their neighbors with sweet and honeyed words, but are actually concealing poison! All the while they justify the verse:

        Smile at me and then betray –

        That is now the world's own way.

        Nowadays it's all the fashion

        Friendly words to hide deception.

        While the lips say, 'Go with God,'

        The heart says, 'Friend, be on your guard.'

        There are some false brothers and sisters who, if they know two people have disagreed, immediately find their way to one of them and say, 'My, my! Whatever have you done to that person? He does nothing but talk about you and run you down. I heard all sorts of things about you. But I know you're not like that, my dear brother or sister. I was really quite upset.' And when he has caught at the slightest word and got hold of a few things with his idle, hellish tongue, he goes straight to the other and adds fuel to the fire on every side. But when the fire is burning briskly, he begins to get uneasy and he tries to wriggle out of the affair. God protect us from godless people!

        After quoting a text from Sirach, he continues: That is how it is with these disturbers of the peace, snakes in the grass, shoddy, double-tongued - full of envy, deceit, strife, craftiness - disturbers of the peace, two-faced people who distort and exaggerate a slight remark, work on others' feelings in order to betray them and stir up strife. They gather up their murderous arrows through lies and through provoking peaceable hearts. When they have their quivers full and their hearts brimming with poison, they shoot these arrows at any target they choose, but mostly at those they hate and resent. (Sirach 11:30-32)

        Many have wept and lamented that once pierced by the deadly poisonous arrows of lying gossip, they could never recover from the wound. They would rather have been robbed by mountain bandits and been wounded in body. But here they had been robbed of their good reputation; they had been wounded in their hearts, and after many years the wounds were still unhealed.

        In the teaching on Psalm 120 there is a lament from the faithful believers: O my God, what can I say? When I see the man, I shudder. For he has lied about me so horribly, gossiped and spread slander about me until it sears me like flames. My heart is full of burning pain. If he had spoken the truth, I would have taken it to heart and tried to improve. But because he lied in order to disgrace me, to show me as utterly despicable and to hurt me, I cannot easily get over it. I know very well that I should live at peace with others. But how can I be at peace with him? However often I make up my mind to do so, as soon as I think about it, my heart is seized with such unbearable pain that I feel as if it would break, and the marrow of my bones turn to dirty slush.

        And so people often speak in the way Paul did: 'Alexander the coppersmith did me much harm. May the Lord repay him according to his works.'

        A little further on we read: How often this has happened, especially when somebody was hoping to marry! How much distortion of fact and lying talk has been directed against such a one out of personal likes and dislikes, resentment, or envy - unfounded, grossly untrue gossip without any knowledge or reflection, enough to make the heart sick and the spirit fail!

        It is plain enough that the sin against the eighth commandment, against love to one's neighbor, against holy peace, has crept in among the faithful very quietly and unobtrusively, spreading like a pestilence and becoming so ingrained that no one discerns it anymore. That is the worst part of it. If someone was found to be a fornicator, a thief, or a drunkard, if he used violence or cursed and swore, he would receive the right discipline belonging to God's justice. Yet distorted stories and slander, which cannot possibly exist without lies, are becoming far too common and are slipping in everywhere by every loophole and cranny. One should consider further the teaching on Proverbs 6.

        All this gossip, slander, and back-biting led to disunity; arguments and quarrels broke out. In such cases it is very rare for matters to stop at the first offense committed, because when a member has lost the pure mind of Christ, sin and injustice gives rise to another. We again have evidence of this from the complaints against it.

        A good and faithful servant of the Word speaks very sharply, taking Wisdom 7 for his text. Among other things, he quoted from 1 Peter 3, and said:

        This means that a witness should be given, and it is not meant only for the women, but for all of us, whether we wear skirts or pants. However, as women are the ones mentioned, the question arises where we may find such a witness among them.

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1650s Examples from old teachings/witness given by sisters

         I ask all innocent sisters not to be angry or distressed about this pointed question. There may be some who are not a poor example. And however bad the guilty may feel, the important thing is that they change for the better, whether young or old, grown-ups or children, yours or mine. They should use this question as a mirror to see what sort of persons they are.

        It is to be feared, though, that they will find little that witnesses according to the Spirit, and far more that is opposed by the Spirit of God and of Peter. Many would gladly serve their vanity by wearing gold ornaments if they had them. Those who have beautiful silken braids would be happy to run around bareheaded to show off their best points, just like people taking a basket of goods to market and advertising them. If they could get hold of fine clothes, they would be glad to wear them, as young women in the world do (who are sometimes given a different name).

        Instead of calling their husband 'master' as Sarah did, they call him a fool, a hog, dirt, and still worse. Instead of a gentle, quiet spirit imperishable in the hidden depths of the heart, there is a spirit hated and abhorred by God, a noisy, disturbing spirit from the abyss that leads to ugly shrieking and screaming, to public arguments and quarrels. If they are not treated in a way that suits their flesh and their own opinions, they rear up in hate, envy, discontent, and anger, venting every kind of slander to defend and avenge themselves.

        Any true-hearted person can see what sort of witness that is. My God! What a shame and disgrace it often is when one is forced to listen to people quarreling and screaming so much at each other that no one knows what they are saying. They sound like cats yowling in March when they fight with each other, enough to make one's hair stand on end. Sometimes it sounds even worse - horrible and bloodcurdling like dogs biting each other or wolves howling in winter.

        It is unpleasant to speak and to hear of, but indeed, people must change, otherwise there is neither hope of salvation nor trace of comfort to be found anywhere in Holy Scripture. This is no witness to the spirit of God; but earthly, human, bestial and devilish.

        It is a cause of real concern that while some have been excluded because they were drunk or for another lapse, a spitfire like this, harboring an evil spirit, is treated far too leniently. She is not summoned before the church and put under discipline; she is let off with an admonition which she probably never heard because of the shrieking.

        A bitter foreboding about this evil is contained in a teaching on Psalm 133:

        It is much to be feared that this wicked tendency to discord and disunity has already been at work like a leaven and spread through the whole lump of dough, that this poison has put death into the whole pot of food, and that it cannot be removed without the greatest pain and sorrow.

        O God, have pity on the peace lovers and soon deliver them, for dear brothers, if we look the facts in the face, hasn't this poison of envy, hate, and strife, like rust eating away at iron and steel, already weakened and consumed more than half the hard metal of love? Unhappily, this can be seen and heard only too clearly in the community. And no one wants to admit his guilt; people see only their neighbors' faults, and so become doubly guilty. Thus there is no joy or blessing, no faith, loyalty, peace, love, or trust, and every day we come nearer to utter ruin.

        The old teachings show that modesty, chastity, and honorable conduct were practiced less and less, and the opposite was becoming the custom. I will quote only two passages to illustrate this, and leave the rest.

        After a quotation of Tobit's words to his son, Guard yourself well from unchastity, etc., we find this passage: (Tobit 4:12)

        There are shameless people who presume to say to those in the flower of youth, 'My, when are you going to get married? You're grown up now, strong, and good-looking,' and so on. Or they say something coarser and more unsuitable, words from the fleshly creature come to roost in their hearts - words that could show them the sort of guest they are harboring.

        In years past, we were often blamed and mocked by worldly people because our young people born in the community were so modest and chaste, and as they grew up knew nothing from anyone about how this or that happened, even though it was allowed according to God's order, honorably and without sin, as part of married life.

        Although despised by the world, it was a glorious ornament and crown of honor for the church of Christ that such chastity was instilled in words and ways, appearance and behavior. It was done by each one keeping watch on himself and also confronting, warning, and admonishing others to prevent anything foul and evil from finding a place in them.

        Now our trouble is that there are people who are irresponsible, even though some are gray-headed (the innocent excepted). Even if they do not give an unchaste example by their behavior in public, it is obvious from what they say. They talk as shamelessly as harlots, pimps, and sodomites, and so inflame the young people (still immature youths) that although these youngsters have kept themselves pure, they are eager for honorable marriage to avoid unchastity. Then the gossips have the effrontery to turn face and to speak in as evil a way as before.

        'My, oh my ! How things have changed in the community! Years back such a very young girl would never have been asked to marry, and a mere boy like that would never have been allowed to request marriage. What are our brothers thinking about? I would have thought they would have held back more with such children.' They completely forget the coarse things they themselves have said, more like soldiers' filthy talk. They thrust in the lighted torch and then walk away from the fire. But God the Lord knows and will remember in his own good time.

        The teaching on 2 Kings 2 is explained in this way: We have to cry out in grief - if laments are of any avail, then let us groan and sob to God in heaven! - for we are only too sharply aware of the rapid spread of lukewarmness and indifference, of bone-laziness and sinful idleness.

        We find this even among the older people, who dare to say that they wish they would soon die, and that the Lord would deliver them. It is the same with those who were thought to be leading passably good lives, as well as with the sowers of discord, who usually want to have people's good opinion and cannot bear to be despised. To tell the truth, one won't easily find such persons at meetings for prayer and thanksgiving to God, since God the Lord and Jesus Christ are truly present through the Spirit as we speak of their glory and honor. If that is said about a man, whatever he is called and whoever he may be, he should know there is something very wrong with him; he certainly has a seared conscience and has turned against his true food.

        A man may not deserve exclusion for adultery or other sins, but deserve it just as much for giving himself up to prides and laziness. When Elijah meets with Elisha, when disciples walk together and talk of the glorious themes mentioned above, then God himself is with them. And you, you lazy dog, cannot possibly join them for a portion of God's Spirit to fall on your. For shame! It is clear as daylight that you don't belong there. It can be seen from this new form of whoremongering which has spread like a vile rats' nest. And there is still no sign of betterment among some of you.

        Marriages were no longer arranged and weddings no longer held as taught and advised by the Church's Confession of Faith. Disorderly practices and a great deal of self-will were gaining ground. Peter Ridemanns, Confession of Faith

        Therefore, in 1643, the elders sent a directive to all communities and disciplined all offenses against church order. As this brought light and clarity into the situation, I will include the text here.

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1643 Points brought to the attention of the Church

         Sabatisch, February 10, 1643

        The Elders have decided to bring the following points to the attention of the Church

        There are ample reasons for bringing the matter forward although we are not eager to do so. Many complaints have reached us, many believing people are deeply troubled, and we fear we are displeasing God and provoking his wrath. Therefore, we feel it our duty to go into the subject and warn the church. Firstly, against the disgraceful matchmaking which goes on when there is a friendship or only an acquaintance between a brother and a sister. Without any sense of propriety people take on themselves to suggest a Marriage.

        It is not only older people who arrange matches and who should be thoroughly ashamed of themselves. Younger people do it, too.

        There is a great deal of carrying messages, notes, and little gifts from one house to another, against all modesty and right restraint. These sinful and harmful practices should be rooted out of the church.

        Consider what an impossible thing it is when an old woman or an impudent young girl approaches such a brother or sister to suggest Marriage with this person or that.

        No brother, old or young, has the authority to arrange a Marriage privately. It dishonors God. Each year when the Church Orders are read, the servants of the Word are forbidden to do this.

        They are to direct the people to follow the old customs and entrust themselves to God,

        If the servants of the Word are not permitted to do it, how can all and sundry be free to continue this practice which now seems common among us?

        It leads to further disorder, for already we find some who do not want to ask for Marriage if they do not know what partner has been arranged for them and whom they will receive in Marriage.

        Courtship, matchmaking, and urging each other into Marriage cause shame and sorrow. Afterwards, some people change their minds and the rejected partners feel disgraced and despised. It is neither Christian nor brotherly to betray a fellow believer in such a way, and it cannot be tolerated or ignored any longer.

        It is still worse to wound one another by slander and evil gossip, to heap unfounded accusations on the innocent until all fear of God is lost and people fall into deliberate sin. For we know it is written, Him who slanders his neighbor secretly, I will destroy. And: A slanderer's words are sharp arrows which wound the depths of the heart. Again, The blow of a whip raises a welt, but a blow of the tongue crushes the bones. These things go on quite unnoticed by some who never realize how far from the right road they have come and think they have done only the right thing.

        All who long for right and honorable conduct should be ready to speak to those who do these things. If this does not help, they should call in others, so that superficiality and sin may be prevented.

        In some cases, once a person is persuaded to a match, he refuses to give it up no matter what anyone else says.

        Not to speak of the times when a brother or sister hears a false report, gives in, and accepts a partner who should never have been suggested, but the matchmaker made everything sound simply wonderful. Afterwards, everyone has to admit it is a pity that this partner or the other has such a wife or husband. Some can no longer serve the church as before. Many have had to say with shame and self-contempt, He or she tricked me into it. Oh, if only I had known, I would not have done it. While others laugh at their stupidity, they must weep over it.

        These and similar offenses against church order not only cause a lot of misery, but they lead to sin because people are wanting to marry according to their own will instead of in the fear of God. This is why, in very early times mankind incurred so much guilt before God that the whole world was destroyed by his wrath and blotted out by the Flood. All we are told is that the offenders saw that the daughters of men were beautiful and married any of them they chose. (Genesis 6:2)

        Therefore, it would be good for us to follow God's order and the example of our forefathers. We should trust God and our parents and submit our wills to our brothers' direction. We should not be so arrogant and sure of ourselves, despise all good advice, and assert in our self-will, It must be this man or that woman and nobody else. That is not right.

        For example, Abraham's servant traveled to Mesopotamia to get Isaac a wife. Neither father nor son knew what kind of wife he would bring, what her name would be, or what she would look like. The bridegroom and his father, as well as the bride's father, mother, and brother, had to trust entirely in the old servant, for they did not know each other. (Genesis 24)

        In the same way Tobias obeyed his companion, although he took him for a man and did not know he was an angel. When his companion advised him to take Raguel's daughter, Sarah, he followed his advice. (Tobit 7) He would have had good reason for grave misgivings, for Sarah had already had seven husbands, and all had died; Tobias could well have feared the same fate. Yet he did not have the audacity to reject his brother's advice. He was a fine, handsome young man, but he obediently accepted direction, and it brought blessing and joy for him and for his wife.

        There are many similar examples in the Holy Scriptures. In the community there are even more. Older people still living among us can testify that many honorable brothers and sisters entrusted themselves to God and declared their willingness for Marriage without knowing whom they would receive. They would have been ashamed to hear a single word about matchmaking. Yet these Marriages proved happier than those made in the blindness of carnal love.

        Even if things did not always turn out perfect, it was better and easier for the unhappy partners when they had followed good advice than when they had chosen for themselves. They could always think, Maybe it was ordained by God and is meant to test me.

        Therefore, a decision has been made that such matchmaking and self-will shall not be allowed to continue. Anyone who notices such things is not to promote or agree to them. We must no longer tolerate such attachments and Marriages. For many reasons nothing good comes of them, as has already been said.

        It is not meant, however, that too much pressure should be put on a person when there is a good reason for refusal. A God-fearing member can speak to the brothers in confidence, and no one will hold it against him. But the disorder must stop.

        In past times it never arose. Nobody would have thought of making such Marriage arrangements according to his own pleasure. The consent given at such a self-chosen Marriage is concluding and confirming nothing but a disorderly, man-made match. This contradicts the testimony of the church, for at a wedding one is supposed to say that the couple is married according to the advice of the elders and the example of the men of old. Instead, the exact opposite has taken place. One should rather have said, They married whomever they chose.

        We wished to bring this to the brotherhood's notice as a warning and to give everyone guidelines, so that no one acts imprudently and brings unhappiness on himself. We will gladly help anyone who approaches the matter honorably and in an orderly way. Then one can expect a good outcome.

        Secondly, we wish to point out what a shame and disgrace it is that people are indulging in coarse, loose talk about Marriage. Old and young alike start teasing the young people and talking of Marriage to them. Those who talk in such a way should be ashamed of themselves! Instead of reprimanding and punishing the young and teaching them the fear of God and self-control, older people often give a bad example and teach the opposite: idle gossip, silly joking, and derisive remarks which are not fitting for God-fearing people. Young people and newcomers are often badly hurt by such evil talk, for it incites them to sinful behavior. It results in too early Marriages and one feels ashamed for them because many of them have not yet learned a trade and can be of little help in earning a livelihood. If they had to support themselves, they would never dream of marrying.

        This bad situation is made worse by unsuitable talk, whether in jest or disapproval, for no attempt is made to protect young people from hearing it. Anyone may hear it. Yet even in the world, decent people tell their children to go out for a time when they need to discuss such subjects. Therefore, we should accept this clear warning and take care what we say and do. We should always remember we will have to give an account for it.

        Thirdly, in connection with these disorders, we are compelled to say something about the Lord's Supper. We should go to the meal of remembrance out of reverence and godly zeal, to the comfort of our souls. But it appears that some are more concerned with visiting in a sociable way and going here and there with messages or on other errands - things which are not fitting at any time and are particularly unfitting on such an occasion.

        People always find reasons for sparing no expense or inconvenience to go to the most out-of-the-way places over water, mountains, and valleys. They go through town and village, annoying people by the kind of clothing they wear (to hide our poverty), and bringing us under suspicion that some are concerned neither with the Lord's Word nor with his work.

        Even though people are refused or advised against such trips, they get so demanding that at last one has to give in. Then if one person receives permission for a particular reason, the others make a right out of it, as if one ought to let them go, too.

        We want to ask that people do not expect us to make such difficult decisions. Rather, each of you, in fear and trembling, should be concerned whether you are worthy and prepared [to attend the Lord's Supper] so that it may serve toward your salvation.

        THE END.

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1650s Examples from old teachings/faithlessness

         There is much more that could be cited from the brothers' writings about the sins that had taken root in the church and had thrived like weeds. But I find it too much. It is no pleasure to talk about the church's plight in this time of decay. I would much rather describe how the church grew and prospered. I will therefore make only a brief summary of another complaint raised by the brothers in their writings. They grieved that most of the people had left the true simplicity of Christ and the childlike obedience they owed to God and the church. Instead, they were following their own wishes and had lost their respect for order. They were no longer satisfied with the kind of clothing customary in the community. Especially those in service with the nobility and on their farms began to dress in a worldly manner and give way to covetousness and self-seeking. They secretly put away money for themselves, became accustomed to wine, and were far too fond of it when they had opportunity to drink it. There were also many dishonest people, swindlers who used the church's property for their own purposes and afterwards lied about it, as well as other quarrelsome and disturbing elements.

        In 1653 a faithful, zealous preacher at Kesselsdorf said with reference to Isaiah 58:

        What can we say? We pour out our grief, nearly shouting ourselves hoarse, because there is so little eagerness to attend the meeting and hear the Lord's Word. But what's the good of it? It is even worse when we have to admit: 'My God, words fail me!' This man and that woman and a whole lot of others go regularly to hear the teaching; they pretend to know the Lord's ways and can talk a great deal about them. But the minute the meeting is over, one goes to his wine, another to his selfish pursuits, the third to censor others with his gossip and slander, the fourth to argue and quarrel, and the fifth to deceive and defraud. They are all disguised in sheep's clothing. God have mercy, what is to become of it all!

        One brother, when preaching on the verse in Matthew 2, Rachel weeps for her children, said: (Matthew 2:18)

        We lament to God that so few voices are heard weeping and mourning for the heroes in faith who have proved steadfast and have been murdered. Even when a number express such grief at times, there is still a lack of reverence, for they cling to mammon, always wanting their own profit, and their hearts and actions do not agree with their words.

        Others who should listen carefully to the teaching are convinced that our outcry is nothing but pointless talk, imagination, and foolishness. A third group hurry to hear the teaching because they are bored and want to see who is preacher, though they then may despise both him and his message. A fourth group go to drink wine or prepare a meal and sit together to eat and drink and talk about all kinds of trivial subjects, telling with pride how they have bought this or that and discussing how they can get hold of one thing or another to satisfy their vanity. The young people go on the ice, catch birds, or find some other pastime. No one even considers how sad and evil a condition we are in, how Zion, our mother, is grieved and troubled and has grown weak and despised. We might well rend our garments as Ezra did, and tear our hair and beards in sorrow that our worship is now meaningless, our good order ruined, and the old boundary markers moved away.

        Dear brothers, how often have we been shown that our behavior is contrary to the Gospel of Jesus Christ and the teachings of his holy apostles, and still there has been no change or improvement!

        So the decline continued. Although the elders and those helping them still stood firm and were zealous in their efforts to restore community through earnest warning, admonition, and discipline, and by using exclusion and the ban, they were too weak to stop the terrible decay and ravages of evil. For where people were inflated with their own self-importance and had no fear of God in their hearts, they refused to accept church discipline. They preferred to forsake the church and their faith, and they went away. This too is seen from the old writings.

        In the teaching on Acts 2 the reasons for the church's decay and final ruin are plainly spelled out. Those with zealous, faithful hearts could see beforehand that disaster was approaching. I therefore include a report on it, for there is no account anywhere else.

        Commenting on the words, And the Lord added to the church daily those who were being saved, (Acts 2:47) a servant of the Word raised a bitter and sorrowful lament. He quoted a passage from Proverbs 30 and said: (Proverbs 30:14)

        There are far too many whose fangs are like swords and who devour with their teeth. For just as a wolf, a wild boar, a lion, a dog, and other such animals have long fangs for tearing the lamb until it lies still and they can devour it with their teeth, so there are people who when they fly into a temper so yell and rage that poor, needy, simple-hearted people are completely overcome by their angry shouting. They find their trust to God eaten away and their faith so weakened that they are unable to praise, thank, or worship him. So they, too, become a hindrance to God's honor. When the quarrelers have had enough of arguing, slandering, and insulting, they go off without any sense of guilt and wait for more whom they can strangle and murder. Such people are without God. He has rejected them and given them over to the Devil, and it is right to loathe them with all our hearts and cut them off. Their conduct is now so common that a faithful believer might well say [to God] as David does, 'My flesh trembles and my hair stands on end for fear of you, and I am afraid of your judgments,' when such shameful people, in bondage to hell, count themselves as brothers and sisters. In reality they belong to Lucifer, Belzebub, Asmodeas, and Satan rather than to Jesus Christ, the lover of peace.

        O Lord God Almighty, grant that we may once more know a time when you daily add to your church those who are being saved, so that our hearts may rejoice in it! How old and how barren has grown Sarah, Abraham's wife, your church, who ought to have children, to bear children for eternal life, that your praise may be proclaimed on earth.

        For now, to speak truthfully, we must say, 'Every day Satan carries off from the church those who deserve damnation, whose hearts are set on this world, on full bellies and temporal riches and honor and who must therefore live for eternity in hell and not in Heaven.' This should make us weep and lament in bitter grief!

        Yet while this is happening, dear brothers, while everybody sees and hears these things, there is a terrible indifference, a joyless life together, and never-ending complaints and accusations. All the people do is grumble, but no one will take any blame. Even those who are clearly in the wrong, who have been won over by Satan and proved faithless, excuse themselves by saying, 'Oh, I would never have gone away; the thought would never have entered my head! I don't know of a single thing I did wrong, and I always gave of my best ever since I was a young child. It's the head of my work department, the steward, the servant of the Word, who are to blame. They slighted me, demanded more of me than I could manage, and disciplined me when I wasn't to blame at all. That is what makes me leave. At the Last Judgment I will cry for vengeance on them.'

        Now these ungodly people probably have parents, children, and friends who join in, unjustly blaming the servant of the Word, steward, or witness brother. And this multiplies not only the ugly suspicions, mistrust, and sour looks, but also the scandalous gossip, envy, hate, and untrue, completely unfounded accusations. The ones who are attached in this way defend themselves by saying, 'Before God and all the angels, they are being unjust to me. My only concern was for God's honor, for their salvation, and the good of the church. Well, if it is going to be like this, and if this is my reward, I will hold my tongue in the future and say nothing. I will serve God quietly in my own corner and not concern myself for others. God will not count it against me' ... and so on.

        In this way the zealous brother or sister is worn down and his fervor quenched. His opponent has triumphed and goes off like a hero, without any qualm of conscience. So the one drags the other down and the calf follows the cow into disaster.

        This is what is happening. Everybody knows it and no one understands why. For not a single person will admit his own faults. Doesn't it seem strange to you that we recognize how much harm is done to the church and how the community gets smaller and smaller and yet there is so much evil among the few who are left? May God preserve his honor and his heritage, for we could say with truth, 'The Lord our God has daily reason to turn his eyes away and let the rams that choose their own pasture and the vain creatures that follow their own fleshly desires fall prey to the bear and wolf from hell, to the cunning hunter who tears them away from the church.'

        He diminishes the number of the faithful every day and adds to the kingdom of hell, in a few years reducing ten or twelve thousand to a remnant of less than a thousand.

        And there is something even more lamentable, for while no one should grieve when a faithful and God-fearing man is cut off by earthly death, yet many now die with stains on their consciences; they have become thieves, liars, slanderers, and impure people; many hundred have even been unfaithful. These evil examples should be taken as warning and should awaken zeal for God's honor and for the church's good. But the exact opposite happens.

        Satan, preaching fleshly lusts, has appealed to their carnal nature and his teaching was like tinder to start a fire. He made them so slothful in divine service that God the Lord wearied, lost all pleasure in them, and spat them out. For they follow their earthly natures, filling their bellies like swine, giving themselves over to vanity, arrogance, greed, and licentiousness.

        They persist in these things, completely unmoved by wonder fully clear teachings and warnings, until unbelief has taken complete hold of them and they fear neither devil nor hell anymore.

        Oh, who would not be beside themselves with grief and protest against the horrible violence of the devil who daily matches away so much of God's church and his glorious light?

        Dear brothers, no one should wonder why there is so much grumbling, mistrust, and suspicion, why love grows cold, and peace,

        obedience, and childlike trust have vanished from among God's people, and why the fear of complete collapse weighs heavily

        on everyone's heart. The trembling of a leaf or a mere threat from unbelievers makes people lose courage, take what belongs to the church and hoard it for themselves. If the much-feared persecution does not come, they cannot face giving back what they have taken. Even on their deathbeds, they shrink from the shame and humiliation. Children and friends are supposed to return it. When these hear about it, however, they adopt the same attitude. They say, 'Dear father, dear mother, dear husband, my fears are the same as yours. God let these goods come into my hands and I am going to keep them. Many thanks for them'. And so it goes on one way or another. Every day Satan carries from the church souls that will have to face damnation.

        Do you want to know who is to blame? Is God the Lord to blame? Is the servant of the Word or someone else to blame? No, no, no! Not the servant of the Word, unless a sin is proved against him. The grace of God is offered daily. His grace daily reaches out to them, calls and cries to them. Many accept it, but do not hold to it long; they become careless, weary, and slothful and let it go. The seed withers and perishes, for it has fallen on stony ground. The sun burns it up. The people hear but do not do what is said. The devil carries the seed away.

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Lost records

         At the time of which we speak, the church was entrusted to brother Andreas Ehrenpreis, and after him to brother Johannes Rücker, as has already been mentioned. They were faithful, zealous, God-fearing, and highly gifted men. Brother Andreas Ehrenpreis in particular was a noted Elder of the whole church, as can be seen from his songs and writings. It was during his time as Elder that these writings and complaints were made. Although much that was deeply disturbing and wrong was already taking place, he and Johannes Rücker and their helpers still kept firmly to Christian community and a right order in other church matters. They still held the people together and were not deterred when many ungodly people became unfaithful and went away.

        No report of Johannes Rücker's death is to be found. We do not know who followed in his place.

        On an old sheet of paper there is this report:

        1687: August 20, at Sabatisch, brother Caspar Eglauch as representative of all the elders entrusted the church to the care of Johannes Milder.

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1688 End of community of goods/probable date & cause

         On March 28, at four o'clock in the afternoon, brother Johannes Milder fell asleep in the Lord at Sabatisch.

        On May 5, 1688, brother Caspar Eglauch was elected, Elder and was entrusted with the care of the church by brother. Dietrich Freyschlag, who represented the elders because brother Tobias Bersch, the only servant of the Word, had completely, lost his sight and therefore could not read. The meeting was held at Sabatisch.

        We still have valuable old books with dates and initials that show they were handwritten by brother Caspar Eglauch, brother Tobias Bersch, and Tobias Breunel. It can also be seen that community of goods was still practiced in their time, for they stress this practice in their writings. They insist on it as fundamental to their teaching, essential to the salvation of God's children, and they sternly discipline any who offend against it.

        Even after the practice was given up, servants of the Word continued to teach community of goods. These teachings helped toward a later renewal of communal life.

        The practice must have stopped very soon afterwards, however, and each one established himself in private property, as those who call themselves brothers and Christians do everywhere else. In spite of this, they prided themselves on the faith and religion of their forefathers, they kept to adult baptism, to the Lord's Supper as a meal in remembrance of Christ's death and resurrection, and to other customs and outward ceremonies. They still held some property in common which was used for the support of the old and poor and for other necessities. They still used the ban and exclusion for any who were disobedient or immoral. The servants of the Word were given a fixed income in money, grain and wood.

        As regards anything else to do with godly living and sincere Christianity, they had fallen away and lost ground so badly that they were scarcely different from people in the world and had nothing left but the name and high reputation of their ancestors.

        We cannot say in which year community of goods was abandoned nor what the immediate cause may have been - whether it was under the stress of war, famine, or persecution, for we have neither verbal nor written reports up to this date of writing, 1793.

        It is highly probable that disunity, quarreling, and strife went on growing until there was an open break. Dear brother Andreas Ehrenpreis had been afraid that this would happen, as he said in his last words to the church. Several circumstances make us conclude that community of goods came to an end about the year 1693 or 1694. But the date cannot be fixed conclusively.

        I ask anyone who finds out about this to write an account on these empty pages.

        A little information has been gleaned by talking to old people who once lived in community of goods. One or the other still remembered enough to tell where the common kitchen and this or that workroom had been. Pieces of equipment were still about that were said to come from the days when there was a common life.

        The descendants of the church community founded by Jakob Hutter had become unfaithful in many ways and were not living steadfastly in the light of divine truth. Therefore, in the end, God withdrew his light and grace and plunged them in darkness. They fell from one wrong into the next, until in the course of time they lost their name, too, and had no way out but to accept the popish religion, as we will recount in the appropriate place.

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1725 How infant baptism was introduced at VelkÈ Lev·re

         In 1725, child baptism was introduced at Velké Leváre. This was how it happened. On March 6, two Jesuits came to the lord's castle, Velké Leváre. They asked for the Elder, whose name was Jakob Polman. When he came to them they soon began disputing with him on questions of faith. The Elder held his ground, however, and answered their points, so that this time nothing happened to him, and they went away.

        The following day they returned, bringing other priests, judges, and jurors with them. They again made every attempt to force the brothers to deny their faith, and finding no success, they wrote down the names of all the people, both men and women. For a few days nothing happened, but on March 10 the Jesuit sent a message to the community that several brothers should come to him since he had something important to tell them. The brothers went to him in his room. With many smooth and hypocritical words, he proceeded to present his demands: they were to attend church and to have their little children baptized. The brothers replied that they could not do this, for it was against their faith and divine truth.

        After a short delay, the godless Jesuit took the matter up again on March 13. He sent for Jakob Polman, intending to imprison him. But the brothers at Velké Leváre realized it would be dangerous to obey the summons. They consulted together and agreed to go in their Elder's place. The Elder slipped away to Sabatisch and the whole community took his place in front of the Jesuit and the nobles. This infuriated the Jesuit, who at once had sixteen brothers chained hand and foot and locked into a dark cellar. Then he gave a lying report of the incident to the Bishop of Vienna, who was the actual lord of the manor for Velké Leváre. He slandered the church, declaring that the brothers had tried to storm the castle and had forced him from two rooms into a third. The bishop was very angry about it.

        The church took up the brothers' cause and made every effort to have them released. Two brothers rode to Modern and Pressburg to their old protector, Count Adam, and complained to him of the injustice done to them. The count advised them to pluck up courage and go to their real manorial lord, Kollonitsch, who was a bishop at the imperial court in Vienna at the time. They followed this advice and arranged that the young servant of the Word, Johannes Mayer, and two other brothers should go. The three traveled to Vienna to complain of the unjust treatment they had received in contradiction to the privileges previously granted, and they begged the bishop to release their brothers.

        The bishop refused to give them audience for he was extremely angry with them. They had to return home with nothing accomplished. To make matters worse, the bishop believed the Jesuit and gave him permission to punish the brothers for their violence.

        As a result, the whole community was driven out of Velké Leváre. A godless rabble came by night, seized the place and began breaking down the doors and stealing whatever they liked. The carried the booty back to the castle. The people at Velké Leváre had to leave the place empty and move over to St. Johannes and Sabatisch.

        The Jesuit refused to release the imprisoned brothers unless the whole congregation signed an agreement to attend church and have their small children baptized. In the end the people signed, and the brothers were set free. That is how easily they gave up true Christian baptism, signing against their own hearts and consciences because they were not willing to suffer for God and his truth.

        When everything was over, the bishop at Vienna learned the brotherhood had been driven from Velké Leváre, and the place was standing empty. He was greatly displeased, for he had never expected such a violent course of action. Perhaps in the meantime he had discovered that the brothers had been falsely accused. The Jesuit and his assistants were now in fear and trembling; they had got themselves into serious trouble and did not know how to get out of it. They therefore came to Sabatisch and St. Johannes to beg the brothers from Velké Leváre to return home and forget all the injuries done to them. The brothers complied and went back to Velké Leváre after five weeks at Sabatisch and St. Johannes. Their manorial lord, Kollonitsch, bishop of Vienna, restored their earlier privileges. They could hold meetings in their own meetinghouse, and their own ministers could preach to them. But they must let their children be baptized, for they had all signed an agreement to this. The Elder Jakob Polman did not return to Velké Leváre. He remained in Sabatisch.

        It was said that this trouble was stirred up against us by an unfaithful brother, Helemeyer, who had once lived at Velké Leváre but who had been excluded by the church for his godless behavior. He had then adopted the Roman Catholic faith and from the malice of his heart had contrived to injure the church. Soon afterwards, however, he met his end, for God in his wrath visited him with sudden death.

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1725 How infant baptism began at Sabatisch

         After the enemies of divine truth had been successful in one community, they let several years go by before doing anything further. As soon as they thought a favorable moment had come, they directed their attack to Sabatisch. Two Jesuits, the town pastor, and several of the landed gentry arrived at the Sabatisch community, summoned the church Elder and his helpers to appear before them, and asked whether or not the people in the community at Velké Leváre were their brothers and fellow believers. They replied, Yes, they are our brothers. At this they were asked, How is it that they have their children baptized and you refuse? The Elder told them that this had never been done at Velké Leváre in earlier times and that the brothers there did it neither of their own free will, nor from any belief it was right, but because they had been forced into submission.

        This explanation was not accepted. The Elder and his helpers were held to their words that the people at Velké Leváre were their brothers: if their brothers let their children be baptized, then those at Sabatisch should permit this, too. Although the brothers did not consent, although they argued and protested against it, the Jesuits and their companions kept insisting that they must allow their children to be baptized.

        When the Elder and his helpers continued to resist, they were all three imprisoned in Count Niari's castle, since he was one of their manorial lords. After they had been in prison for some time, a number of lords from the church and state came once more, summoned Jakob Polman to appear before them by himself and pressed him until at last he consented to have the children at Sabatisch baptized, too. He was then released.

        The other two were not even summoned to appear; a guard simply opened the prison door for them and told them they could leave and go home.

        Heinrich Amssler said to the guard, I would first like to know the conditions for my release. The guard retorted, What has that to do with me? If you don't want to go out, you can stay in, and he went away. The two brothers therefore returned home. Afterwards the Elder was deeply sorry for what he had done. When the local priest came for the first time to baptize a baby, Jakob Polman saw him through the window and cried out, Oh, woe is me! What have I done?

        It is also said that when the local priest heard of a newborn baby at Sabatisch, he drew up in front of the house in an enclosed wagon and asked for the infant to be brought out to him so that he might take it to the church and baptize it according to Roman Catholic rites. When the parents refused, he took the baby by force. A big disturbance followed. The sisters (as they still called themselves) rushed up and attacked the pastor, seized the child back, and mishandled the priest disgracefully. They tore his cassock and pushed him into the nearby brook, struck at him with their work aprons, and (according to the reports) sat on his face to stop his mouth, and behaved in other unseemly ways toward him. On this occasion the priest finally went away without the baby. After a time he came again, better prepared, took the baby to the church with him and baptized it. From that time on (1733) all the babies were baptized, also those from St. Johannes and Trentschin.

        The brothers and sisters certainly sighed and lamented about it and were extremely unhappy that such a wrong practice had been allowed among them. But because they had not fought resolutely enough for the divine truth, and had long given up first one part of it and then another uncoerced, God allowed his vineyard to become desolate, since it was producing nothing but sour grapes, and thorns, and thistles.

        In great grief, they immediately wrote to the church at Alwinz in Transylvania telling of the disaster that had struck them. Brother Joseph Kuhr can still remember it very well. He was a boy of twelve when this sad news reached Alwinz from Sabatisch.

        When the children baptized as infants were old enough to understand, they were baptized on confession of their faith. The baptism was in a private room, however, and no longer in public, in front of the congregation in their church. This continued until the last persecution swept over them.

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1666 Georg Geiss faithless shepherd steal goods and forsakes community

         The last entry about the church in Transylvania was for 1662. In August of that year the community returned home from the castle. The Turkish pasha gave them a pass to protect them from wandering bands. As we have no written reports of subsequent happenings, I will give a short account based on what is commonly told of them, especially by our older people.

        It appears that the community at Alwinz then enjoyed twenty or more years of peace until the outbreak of the Kuruc War, or War of Rebellion, which began in 1687 and took the following course:

        Up to this time the principality of Transylvania had been under the Turkish sultan, who had appointed its princes. Now, after spying out the ground, the Holy Roman Emperor Joseph I sent an army led by his field marshal, General Rabutin, to bring the country under his control. Rabutin was opposed by the descendants of Prince Ráköczi, the foremost of whom bore the same name. When Field Marshal Rabutin had taken and occupied Engeten, Ráköczi and his confederates planned a surprise attack on the imperial army. They agreed that each with his forces would meet at Engeten at a prearranged hour in the night to launch the assault. But his two allies played Prince Ráköczi false. They did not come at the appointed time. Now, this Ráköczi, no less than his predecessor, was a gallant and dauntless warrior. Relying on his own strength and valor, he and his little band attacked the foe. They killed many of the imperial soldiers and broke through to where the heavy artillery was mounted. But he could not hold the field to win a complete victory. The tide turned against him, for a great number of his men were mown down by cannonballs when Field Marshal Rabutin ordered his men to open fire on them with the heavy guns. The survivors had to flee.

        After his defeat Rákóczi and his remaining followers (known as Kurucs) found refuge in the woods and mountains. For several years they roved the countryside, raiding and robbing like brigands, and doing a great deal of harm to the local people. Finally, in 1706, the country was brought under the control of the Holy Roman Emperor and was freed from the raiders.

        That was the so-called Kuruc War, begun in 1687. The people in Transylvania were full of stories and memories of it. The community at Alwinz, like everyone else in the country, had to endure anxiety, terror, and pillage during the war years. Under such great pressures, the structure of Christian community fell apart and ceased to exist. Brother Joseph Kuhr often told me of the way it happened, for he had heard the account from his father.

        On the other side of the River Maros, a fortress or castle stood on a hill. The community had taken their best and most valuable belongings to the castle for safe-keeping. Nearly all the people had fled there, too, and encamped within the walls. The elder of the church at that time was Georg Geiss. (He had formerly been an Arian [anti-trinitarian] but became a brother, after some years a servant of the Word and finally Elder.) The people had been refugees in the castle for several years when this Georg Geiss loaded six or seven wagons with the best of the community's property and took it to Klausenburg (where he originally came from). So he proved a great scoundrel and a false, faithless shepherd for the Lord's poor little lambs. He forsook the church, his faith, and his God. It is said that his death was terrible, for as he lay dying his conscience filled him with fear at the memory of his theft. Apparently he wished over and over that he could speak with a brother, but what he wanted to speak about is not known or recorded. And so he died in terror.

        The community was seriously weakened by his treachery, and as the war went on longer and longer and peace never came, everyone was forced to fend for himself however and wherever he could.

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1706 How community of goods came to an end

         It is true that brother Michel Wipf was chosen Elder in place of Georg Geiss, but he must have been weak and lax in his leadership, for he did not bring the church back to its previous way of life. After the war ended everyone settled down with his own private property and possessions, as had been done at Sabatisch and the other places in Hungary.

        Infant baptism was not practiced at Alwinz in Transylvania. The bishop pressed hard for it, but the clergy in Transylvania did not have as much authority as in Hungary, and the provincial gentry did not wish to undermine the brotherhood's long-standing privileges, so would not allow any infringement of them. Yet the brothers at Alwinz remained united with the congregations in Hungary and did not separate from them as they should have done.

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1738 Alwinz community struck by plague

         About the year 1738 another terrible epidemic of plague ravaged Transylvania, killing many inhabitants. It swept through the community at Alwinz, too. Brother Joseph Kuhr lay sick struck with the pestilence for six weeks, and although he himself survived, he lost his brother and his first wife from the disease. The overwhelming grief and wretchedness he describes can scarcely be believed by any who did not live through it.

        The pestilence first broke out among the townspeople. Houses where someone had died, or only lay sick, were locked and barred. Any sick person inside had to lie helpless and perish miserably. Many fled into the woods, believing this would save them from infection, but God's hand, stretched out in punishment, found them wherever they were, and flight was useless. Countless people died in the woods just as they did in the towns and villages. Many were not even buried but were devoured by dogs and wild animals. Afterwards the dogs dragged the bones about the streets. Ties of family or friendship meant nothing anymore. Not a soul cared for any other. Everyone was terrified he would catch the disease. That is how dark and wretched a time it was.

        The infection spread to the community and all who died of this pestilence died in the same month. The bodies of the dead were laid in coffins and given orderly burial in the earth as had always been the custom; the people remained together and did not desert one another. They helped and cared for their sick. In fact they made a solemn agreement, as they stood by the graveside at one of the burials, that not one of them would desert the other as long as two remained alive. If one of the two were to die, the survivor would bury the dead, then dig his own grave; when he felt himself sicken he would lie down in the grave to await his end. They made this agreement so that they would not suffer the same fate as their neighbors. But they were never brought to this, for after fifty-seven people had died the epidemic ceased, leaving thirty-six people alive.

        Brother Joseph Kuhr told of his own brother, who died of the plague as was mentioned earlier. As he lay sick and felt that his end was near, he took leave of his brother and of the whole community in a wonderful and heartfelt way. He comforted and encouraged those gathered around him, telling them they must remain firm and keep together. God would not leave them. After my death ten more will die and then the deaths will cease. Then he said, I see the heavens open, and an angel of God has come down to me. He has passed his hand over my body and I have no more pain. With this he turned over and fell asleep in death. Ten people died after him; then the deaths stopped.

        During this time of grief, the church at Alwinz had two servants of the Word. One was called Joseph Wipf, the other Andreas Zillich. Brother Joseph Wipf died at the very beginning of the outbreak of plague. Brother Andreas Zillich survived, but he lived only a year or two longer and then passed away. So the community at Alwinz was left without a servant of the Word. They therefore sent two or three brothers to Sabatisch, told the community there of the need in Transylvania, and asked for a servant of the Word. In response, brother Martl Roth was appointed for the church at Alwinz and accompanied the brothers on their return to Transylvania. He was the only servant of the Word in Alwinz for four or five years.

        In 1747, brother Zacharias Walter, at that time the Elder at Sabatisch in Hungary, arranged a meeting to discuss the economic affairs of the communities. Brothers from Velké Leváre, Trentschin, and St. Johannes were asked to attend. A letter was sent to the Alwinz community to inform them of the meeting and said that if they had any special needs they should attend. The brotherhood at Alwinz agreed they were in need of another servant of the Word, for brother Martl Roth was of a rather weak and yielding nature. Martl Roth, Joseph Kuhr, and Careth Gentner were therefore sent to the meeting. The assembled brothers elected Joseph Kuhr to the service of the Word, and on August 15 in this same year 1747 he was appointed in the presence of the whole church at Sabatisch for a time of testing.

        After his appointment Martl Roth and the two brothers returned to Transylvania. In Alwinz, Transylvania, on October 12 of the following year, 1748, brother Joseph Kuhr was confirmed in the service of the Word with laying on of hands by the elders.

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1734 God no longer wished this people to call themselves by this name

         I return to the church in Hungary. I have already said that brother Jakob Polman was Elder at Sabatisch. After his death Jörg Franckh was appointed, but as he came into ill repute on account of his wife, he was excluded and his appointment was removed. Brother Zacharias Walter replaced him. He was the last Elder. Brother Tobias Polman and Heinrich Kuhn supported him in the service. Brother Heinrich Müller was Elder at Velké Leváre with Heinrich Polman as his helper. There were no servants of the Word at St. Johannes and Trentschin, but one or another from Sabatisch or Velké Leváre went over to give the teaching.

        It is clear that the church community in Hungary and Transylvania had deteriorated both inwardly and outwardly and was coming almost to an end. Now follows a short account of its total destruction.

        As the previous pages make amply clear, the church had fallen very far and forsaken the divine truth in many ways. Finally God no longer wished this people to call themselves by the name their forefathers had made honorable. He took name and honor away and ended all their claims. For God the Lord allowed persecution to fall on them. Undoubtedly this was to test their supposed faith, so that it could be seen whether they held firmly to God and the divine truth. They did not prove favorable to the test, but were like chaff, unable to withstand the wind of trouble. Although many of them held out for a time, in the end they weakened, gave way, and were defeated. The persecution began as follows:

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1759 Final persecution began

         In 1759, when Maria Theresa was Holy Roman Empress, the clergy (meaning the Jesuit priests and others of their breed) persistently requested her permission to destroy the brotherhood, which they still scornfully called an Anabaptist sect, and to force Roman Catholicism on its members.

        Now this Maria Theresa was an arch-Catholic who doted on priests. As she favored them so highly, she could not easily refuse them anything. It was a simple matter for them to obtain freedom and authority to wreak their will on the church.

        Once allowed power, the clergy immediately called on the lay authorities to help them, particularly on the manorial lords at Sabatisch. Other leading men in the country were also anxious to win high standing with the empress and loyally rallied to give help.

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1759 Books confiscated

         The Jesuits, who headed the undertaking, met with the parish priests from Sabatisch, Velké Leváre, and Trentschin, and with the manorial lords of the county to consider the most convenient and efficient method of putting their plan into action. They decided that it would be best to make surprise raids on all four places on the same day to confiscate their books. The date set was November 25.

        Out of sympathy and compassion a nobleman from the district disclosed the plan to the Trentschin brotherhood. They at once sent a messenger to the other communities so that they might hide the books.

        On the appointed day the Jesuits and landed gentry of the county arrived, with Hungarian guards, soldiers, and a crowd of others. They raided all four places simultaneously with ruthless violence. Guards were stationed at the house doors so that no one could go in or out. Then all the members were called together and a harsh imperial mandate was read out to them. The decree contained more or less the following: Whereas, it is Her Imperial Majesty's will and command, and whereas, the books of the Anabaptist sect teach out-and-out heresy and damnable error, therefore the said books are to be collected up and destroyed. Whosoever shall refuse to give these books up must expect the most serious consequences.

        The brothers were not intimidated by the threats but told the authorities they could not and would not comply. It would be tantamount to giving up their faith. But if the authorities intended to use force, the brothers would not resist them. The authorities then ordered the books to be seized. The godless mob broke into the houses, searched every secret corner and hiding place, and took all the books they could find. They packed and sealed them in chests, which were put in the charge of the county government. Although the brothers had hidden the best of the books, many were found and carried off, for there had been a tremendous number, as can well be imagined when one recalls how large the community had been a century earlier.

        It could grieve one to the heart to think how many beautiful writings and books were lost when the communities were despoiled and destroyed - books that had been written with so much patient toil by the dear brothers of earlier days for the use and profit of those living after them. And now they were brought to such an end by the godless rabble, burned up or used for any and every unfitting purpose.

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1760 Persecution continues

         After the raid the godless people remained quiet for a time, through the winter until spring of the following year, 1760. In March, on St. Joseph's Day [March 19], the county officials again appeared at Sabatisch. With them came Count Niáry, who was one of the brothers' lords of the manor, and a crowd of his supporters who made a surprise attack at evening when the community was gathered in the church. They were a terrifying sight as they advanced with horses and wagons, Hungarian guards, and other men-at-arms, all with weapons drawn, acting as if they wanted to strike us down and murder us. It was such a terrible shock to the brothers and sisters, that one very stout sister fell unconscious and died. The godless attackers yelled abuse and blasphemies, and the brothers and sisters had to listen and do nothing, for God had allowed the attack and given their enemies power over them.

        When things had quieted down a little, the magistrates read out an imperial mandate informing the community that on her imperial majesty's orders they were to abandon their faith and sect (as it was termed). To put it shortly, they were to attend a Roman Catholic church and conform to its religion. Subsequently each one had to make an oral statement whether he would obey or not. From all one can discover, no one consented on that occasion, but each one stated that his faith was the true Christian faith, and that he intended to continue in it. Each reply was written down, which took a long time. In the meantime the guards employed by the county authorities stood, with weapons drawn, watching the church doors so that no one could go in or out to consult with the others. When the hearing was over, the godless crowd went away, taking the written answers with them to the county government. The magistrates saw that they were not getting anywhere with the brothers and that these people would not give up their faith so easily. They therefore held another meeting to discuss how they should proceed.

        Not long afterward the lords came again, bringing the deputy governor and other landed gentry with them. The people were again called together and again an imperial mandate was read out to them. The mandate said that on her imperial majesty's stern command the Anabaptist sect should not be tolerated in the country. It should be rooted out immediately. Her imperial majesty would be willing to show mercy, however, if the members would acknowledge four articles of faith as right. First, that infant baptism is the true Christian baptism. Second, that the flesh and blood of Christ, his actual body as he hung upon the cross, are truly present in the solemn and holy sacrament. Third, that magistrates are Christian. Fourth, that it is permissible to swear oaths. On these conditions they would be tolerated in the country and be granted imperial favor and protection.

        The assembled brothers answered unanimously that they could never consent. They proved on the basis of Holy Scripture that these four articles are opposed to the Word and truth of God. We cannot know exactly what they said, for thirty years persecution have passed since then, and few people are still living who remember what took place. When the brothers had given their answer, the lords responded, My dear people, if you will not obey when we speak in a pleasant and friendly way, we must try torture on you, and in the end you will have to do what we want. You will only suffer for it. All the disadvantage will be on your side, for you will have to pay for our meals when we hold a county magistrates' meeting to deal with your case. With that they left the place.

        When the enemies of divine truth saw that the brothers would not easily be converted, they turned to sterner measures. The lords returned with an imperial decree and brought a cunning Jesuit along with them. They drove the people into the prayer room and informed them that the Jesuit in front of them had been appointed by the empress to be their preacher. They were to listen to him, do as he said, and let themselves be instructed by him. The community's preachers were forbidden to teach or to preach to the people any longer. The Jesuit then went to the preacher's place and began his sermon with all the lords present. The community had to look on and hear it all. Guards stood at the door, allowing no one out. The Jesuit took infant baptism as his theme and tried to prove from Holy Scripture that it was right. He began by pretending to be humble, wiping his eyes with a little cloth as if he were weeping and saying, I cannot speak from grief of heart. He wrung his hands and cried, O almighty God, have mercy on these poor people who have been so shamefully misled that they refuse to practice the baptism shown to us by Christ and his apostles, and who use a different baptism which comes from the devil and his brood! He spoke many other blasphemies as well.

        Such talking exasperated many of the brothers, and one named Abraham Tschetter could endure it no longer. He interrupted the Jesuit in front of the whole congregation and all the landed gentry, saying, O you blind, benighted man, you are so wrong one can only pity you! You say the baptism commanded by Christ and practiced by the apostles is baptism from the devil. And you say a baptism instituted according to the Roman pope's or some old church doctor's opinion is to be held up as Christian baptism although not one word about it can be found in Scripture. It's pitiable!

        The sheriff ordered him to be silent, threatened him in very strong terms, and made a note of his name. He was promptly arrested, taken to the town of Erlau fifty miles [80 km] from the community, and put in a Jesuit cloister. There he remained for some time until he gave up his faith and became a Roman Catholic.

        At first this brother was full of zeal and courage to fight: on the side of divine truth, and it certainly is very sad that he did not persevere to the last. We feel the same sadness for all who were beaten, chained, and imprisoned, who went through great suffering and yet did not remain steadfast to the end.

        The magistrates now appointed two Jesuits as preachers for the communities, one at Sabatisch, the other at Velké Leváre. The empress had given strict orders for this measure to be enforced. Those who did not attend the Jesuits' sermons and instruction in the Roman Catholic church were to be reported to the county government. The magistrates were to imprison then immediately, and to lock and seal the prayer house doors. Now, severe and menacing as the orders were, the people still did not attend the preaching in the Roman Catholic church. The Jesuits informed the authorities.

        Once more a large number of lay and ecclesiastical lords gathered on the Bruderhof at Velké Leváre. There were the country governor and sheriff, the administrator and county gentry, two rural deans, and the parish priests from Sabatisch, Velké Leváre and other places - a great crowd of people. All the brothers 1760 were assembled outside in the yard. Once more strong efforts were made to persuade them to attend the Roman Catholic church and to listen to Jesuit sermons. The brothers absolutely refused, and much was said from both sides.

        The officials stayed the whole day, gorging and getting drunk and enjoying it all at the community's expense. They consumed eighty florins' worth of food and drink on the one day, and that very evening the community had to lay the money for it on the table while the gentry were there. Such visits were frequently repeated. In Sabatisch, too, almost all the common resources were used up for this purpose. The communities could not keep supplying such sums for long. The lords then confiscated a field or meadow instead and handed it over to some nobleman at half the real value. As a result of this injustice the church became extremely poor.

        When the Elder at Velké Leváre, Heinrich Müller, saw that the situation was growing worse and worse and that our persecutors intended to go to all lengths against us, he consulted with his people whether or not it would be advisable to flee and so prevent the church losing all the servants of the Word. As their shepherd, he did not want to leave the flock; if he could only keep them from harm, he would rather suffer all their troubles with them. He was ready to accept whatever they all recognized as best. Most of the brothers felt that they should remain where they were and patiently await whatever God permitted to happen to them.

        Next the authorities provided the Jesuits with an armed escort, which went from house to house, drove the people into the church, and kept strict watch at the door to prevent anyone getting out. The soldiers struck anyone who protested and refused to attend.

        Shortly afterwards the mob came to Velké Leváre and Sabatisch again, bringing an armed escort, peasants with their many wagons, and others besides. No one knew why they had come. The community was called together and the lords began as before by urging their demands in the strongest way. The brothers refused them all, for they saw that if once they attended the church, still more would be demanded.

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1761 Total collapse of the Sabatisch & VelkÈ Lev·re church

         The lords then ordered their men to use force. The soldiers hardly waited for the command; in their eagerness to get their hands on the brothers, they bound the servants of the Word and threw them in the wagons first, then most of the older brothers after them. If a brother contradicted them by speaking the truth, the immediate reaction was, That's another stubborn one. Out with him! and he was bound and carried off to prison in one of the neighboring towns. Brother Zacharias Walter, the Elder from Sabatisch, was taken to a Jesuit monastery at Ofen, brother Heinrich Müller to a monastery at Gran, in Hungary. It is not possible to discover where the other three, Tobias Polman and Heinrich Kuhn from Sabatisch and Heinrich Polman from Velké Leváre were imprisoned. This took place in the year 1761 on the Saturday before Easter. *

        The brothers who were not taken away as prisoners on this occasion took flight and moved from one place to another, in the woods for that summer and the whole of the following winter, suffering great misery and want. They left their wives and children behind in their homes and sometimes visited them secretly at night to fetch a little food. By day they did not dare to show themselves. All the workshops were empty and the community's whole economy collapsed. No one could get out of the country for there were spies on all the roads to catch and bring fugitives back. Anyone who was caught was arrested at once and handed over to the magistrates. If he would not promise to attend church, he was thrown into prison. The brothers; could expect only trouble and suffering.

        The brothers from Sabatisch made their way over to the extensive forests in the neighborhood of Velké Leváre. They could not stay hidden long however, for the intense cold made it impossible to survive without a fire. The smoke betrayed their whereabouts in the woods, and they were spied out by hunters who informed the magistrates about them.

        The officials came with hunters, armed followers, and a great crowd of peasants, and encircled the wood. Dealing harsh blows to some of the brothers, they captured more than fifty of them, bound their hands behind their backs, and threw them on to wagons or sleds. Humbly and patiently the brothers begged the officials to consider what they were doing in treating them with such ruthless violence. The greatest scoundrels found shelter in villages and towns while the believers, who had never wished to harm anyone, had no place to stay, even in the woods with the wild beasts. They had always tried their utmost to do what was right and not to cause offense. They had faithfully paid the empress and manorial lords all their dues, taxes, and tolls.

        The officials replied, We know all this quite well. We have no better tenants on our estates than you brothers. But as the empress refuses to tolerate you, we cannot afford to fall under her majesty's displeasure on your account. So the order was given for the brothers to be bound and taken to prison, but first of all they were searched and everything that was found was taken from them. The rope to tie the brothers up was bought at the community's expense and cost fifteen gulden.

        A few days earlier the brothers had sent three of their number across the River March into Austria to buy bread. These were on the way back with the bread and had reached the river, when in the distance they heard the loud screams and groans of their brothers who had been captured, bound, and cruelly beaten by their godless attackers. They were greatly distressed, wept bitterly, and lamented their misery to God in heaven. Afterward they wandered most of the night in the woods, freezing cold in the deep snow, their eyes wet with tears as they called on God to give them endurance.

        They met one or two brothers who had escaped capture when their enemies were hunting them in the woods. Together they decided to return to Sabatisch, making their way through the woods because they did not dare to be seen on the roads by day. They came back to their wives and children and told them that many brothers had been taken prisoner. The people at Sabatisch then described what misery and heartbreak they, too, were suffering. Very few brothers were left, since most of them were in prison. Their manorial lords had plundered all the houses and taken away every piece of bed linen and household equipment that could be found. Because of this the sisters and children had moved together in a few houses and abandoned their other possessions.

        Subsequently, twelve Hungarian guards and two commissars were stationed with them. They gorged and overdrank from the communal stores at Sabatisch, and plundered and wreaked their will. In addition, the lords expressly ordered that the brothers give each commissar a gulden a day and hay and oats for his horse.

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1761 Merciless beatings caused brothers to renounce faith

         The captured brothers were taken back to the places they had come from, some to Sabatisch, some to Velké Leváre, and so on. They were imprisoned under extremely harsh conditions and had to endure bitter cold. Some of them had to hang with one hand and one foot in the stocks, unable to sit or lie down, far less stand, and they were made to go very hungry.

        After the brothers had suffered this cruel imprisonment for nine weeks, their persecutors saw that they could not intimidate or shake them. It was therefore decided to use still harsher methods and start severe beatings to force them to give up their faith.

        The commissar came to the prison to inform the brothers of the authorities' decision. The orders were to take each in turn, throw him down, and beat him. This was to continue daily until they would promise to become Roman Catholics. The commissar reinforced his words with a strong oath. The beatings started immediately. He took several brothers from the prison and brought them to the count in his castle. The first one to be pulled to the ground and beaten received twenty-five strokes. He held out bravely and would not give in to them, so he was thrown back into prison to be beaten again the next day. The second held out for seven or eight strokes and then promised to be obedient and become a Roman Catholic. They stopped the beating and released him.

        Then it was the third brother's turn. As they seized him to put him on the ground, he said, If I am to be beaten for a long time and in the end have to turn Catholic, I would rather do it without a beating.

        Equally merciless beatings were given the brothers at Sabatisch. One named Hans Schmid was reduced to such a terrible condition that he had to be carried away in a sheet because the flesh was falling from the poor man's thighs. Some were so battered and crippled by the inhuman beatings that they never recovered; they died soon after they had weakened and renounced their faith.

        As they were dying, these unhappy men bitterly lamented their faithlessness in renouncing and denying the divine truth. They said that if only they had been led straight to execution and killed by the sword or some other means, they would have suffered death joyfully, but they could not hold out under such ruthless flogging. They wished that their persecutors had not stopped but had beaten them to death, for then they would have won salvation. Instead, they had suffered all this pain and yet were without comfort.

        The rest of the brothers were so terrified by the brutality that one after another lost courage and gave in. Not one of them trusted himself to hold out to the end, because each saw that the others could not do so, since God and his help had deserted them.

        Most of them, therefore, did not need to be flogged. One after another renounced the truth, became Roman Catholic, and so were released from prison.

        When this became known to those who were still scattered in flight, they, too, lost courage and began to take counsel with flesh and blood. First one, then another came out of hiding. They fell as autumn leaves fall from the trees when frost has touched them.

        After these had recanted, there were the servants of the Word left who were held as prisoners in the monasteries. Physically they were treated very well and were given rich food and drink, so that after five weeks they came home sleek and fat. It is said that long before their return they, too, had promised to become Roman Catholic, though they did not openly admit it for shame that they had proved less steadfast in faith than their people. This is rumor, however, and uncertain; perhaps it is true and perhaps not. If one may credit what is commonly said, the preachers even advised their persecutors to deal with the people by beating them severely.

        Anyone can judge for himself what kind of shepherds and ministers these were.

        They all deserted their faith, until not one remained steadfast except brother Heinrich Müller, the Elder from Velké Leváre who was imprisoned at Gran in Hungary. Before very long he was put away. It is said that one evening he had a heated dispute with the priests about the sacrament. The priests tried to maintain their false opinion that the actual flesh and blood of Christ is received and eaten. Heinrich Müller refused to accept this statement. In replying to them he quoted Christ's words from Matthew 15: Whatever enters the mouth goes into the stomach, etc., commenting, Look at the great honor given to your Christ. The priests made a great issue of this, representing it as a terrible blasphemy. Heinrich had to die that same night. Very early, just at dawn, he was driven to the Danube in a black, enclosed wagon and was buried. God alone knows what they did to him and what kind of death he had to suffer. It is believed that they poisoned him. *

        Several years later a noblewoman let the following words slip out to an apostate brother's wife, who was in service with her as a nurse: Heinrich Miller was treated very mercifully. He should have had his tongue cut out of his head for such terrible words.

        All the others had to make a statement in church, execrating their earlier beliefs and swearing an oath to remain loyal to the Roman Catholic church until death. But one can well imagine what many felt at heart. Afterward they were called new Christians.

        The unfaithful servants of the Word received fifty gulden annually from the diocese for their support. They were no longer permitted to preach but were in authority over their former brothers and sisters. These, too, were favored with a few gulden since they had sworn to become Roman Catholic.

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1762 Request for pass to leave country refused

         In 1762 Persecution broke over the church at Alwinz in Transylvania. Even before an end had been made in Sabatisch and Velké Leváre, the most eminent of the Jesuits, Delphini, who was director of the whole campaign, traveled to Vienna and informed the empress that the Anabaptist sects had already been destroyed and the people converted to the Christian faith. He said that helpers would soon deal with any remaining opposition and carry out her wishes to the full. But some people belonging to this sect were still to be found at Alwinz in Transylvania. If it were pleasing to Her Majesty, he was ready and willing to go to that province as well and convert them to the Christian faith. In response, he received full authority and a letter with the imperial seal.

        With this in hand he at once wrote from Vienna in the empress' name, expressing his wishes to the Transylvanian Council in Hermannstadt in Transylvania. The government moved into action and a beginning was made.

        The magistrates, including the higher court judge, the town judge, and several of the landed gentry, came to the community at Alwinz on September 25 of that same year. They read out an imperial decree expelling the brothers from the country within six weeks. Her Imperial Majesty, however, would extend pardon to them, and they would be tolerated and accepted in the country, if they would renounce their error and turn to the Roman Catholic, or Lutheran, or Zwinglian religion. The magistrates then asked for an explicit answer, which of these four options they chose. The brothers replied, With God's help and grace we intend to remain faithful and we prefer to leave the country rather than forsake our faith. They asked to be given a pass so that they could move out of Transylvania to wherever God would lead them. The higher court judge told them, We do not have the authority to give you a pass for leaving the country. Go to the Transylvanian Council in Hermannstadt and ask for a pass there.

        When the magistrates had gone, all the brothers gathered to consult about what they should do. They decided that brother Joseph Kuhr and Careth Gentner should go to the Transylvanian Council and ask for a pass. The two then traveled to Hermannstadt and brought forward the brothers' request. The Transylvanian Council replied that they could not do it, because this was a matter involving religion. It should be handled by the ecclesiastical authorities, they said, and the two brothers should approach the bishop about it. However, these godless people were not in earnest about allowing the brothers to leave the country; they were only testing them as a first step toward their persecution.

        The two brothers came before the bishop and presented the community's plea. They begged him to be gracious and give them a pass so that they might safely leave the country, for they would not be allowed over the border without one. The bishop asked why they did not prefer to become Roman Catholic and remain in the country. The brothers said, We hold to the true faith, and do not want to adopt another.

        In a smooth, courteous manner the bishop urged and advised them to be open to instruction, to leave their heretical sect and accept the true Christian faith. For if you refuse, w will have to use force and compel you to do it. Brother Joseph Kuhr asked if he might reply, and when the bishop gave him permission to speak, he said, I was once at a Roman Catholic funeral. I heard the priest say in his funeral address, 'A man who remains true to his faith until the end is a precious jewel. Since your own clergy teach and believe that a man is a precious jewel if he continues in his faith to the end, why do you want to force us to abandon our faith?

        After brother Joseph had said this, the bishop made no reply but went away and left them alone. So they returned home with nothing accomplished. The community remained in their own houses during the winter without any disturbances.

        In the following year, on April 6, 1763, the authorities arrested Märtl Roth, the elder of the Alwinz community, and brother Joseph Kuhr and took them away to Karlsburg. There they were put in prison near the new gate, with a soldier always standing on watch outside, musket in hand. They remained there for six months, but there were not many official visits. The father superior came to them only once and brought two German lords with him. He asked them why they were in prison. They replied, We are persecuted and incarcerated by the bishop for our faith in divine truth. You priests are such good Christians that when you see a light beginning to glimmer, you try to put it out. ' <Font Color=Red>(Karlsburg (Alba-Iulia), central Romania, in Transylvania, on Maros River)

        The answer so infuriated the father superior that he could say no more than, Just you wait, you heretics. You're going to be taught a lesson! With this he left them.

        In September an order by the Transylvanian Council for their release was forwarded from Hermannstadt. The brothers were able to return home in peace to Alwinz, and the whole community rejoiced and thanked God.

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1763 Jesuit Delphini arrives at community/Joseph Kuhr's refusal to attend his sermon

         A little more than six weeks later, the Jesuit Delphini arrived in Alwinz from Vienna. He went first to the bishop's residence, however, and took up his quarters there. Almost every day he came to the community, going from house to house to find how many people lived in each one. When he had collected sufficient information, he began to carry out what he had planned. He first made arrangements for all books to be taken away, just as had been done in Hungary. He appeared one day with the higher court judge, the town judge, and other people in high positions, as well as a large number of local peasants. The brothers were called together, and he asked them to hand over their books. Meanwhile, guards had been placed at every door. When the brothers rejected his request, he immediately set out on a house-to-house search with the officials accompanying him. He pried into every corner, seized every book that was found, and had them carried off.

        In a short time, he returned and summoned all the brothers to the house of Märtl Roth, the church Elder. When they were gathered, he showed them written instructions and explained that he was sent by Her Gracious Majesty, the empress, to convert them from the errors of their sect to the true Christian faith. They should obey him, and he would teach them and guide them. The brothers gave him a short answer. They said they refused to accept a different faith, for they had the true Christian faith, and with God's help would continue in it. Having heard this, Delphini withdrew.

        A week later he returned, went to the Elder's house and had Märtl Roth tell the whole community to attend his (Delphini's) sermon. The people assembled in the meetinghouse as before, and the Elder and his helpers permitted the Jesuit to preach there. He went to the preacher's place. The servants of the Word for the community sat next to him on the bench and listened with the congregation to whatever good teaching the deceiver might have for them. The Jesuit took as his text Chapter 16 of John's Gospel, with especial reference to the verse in which Christ says to his disciples: I still have many things to say to you, but you cannot bear them now. He applied this text to the community, meaning that they understood too little of the Gospels. The following verse says: When he, the Spirit of truth has come, he will guide you into all truth. This he applied to himself, and said he was now going to teach them the true faith. He went on to extol the Roman Catholic faith and to tell of the great miracles and wonders worked by many Roman Catholic saints. He spoke in particular about a Jesuit, such as he was, who had moved a mountain, and about other things which the spirit of error put into his mouth. When his sermon was finished he sat down on the bench and asked his audience how they had liked his sermon.

        Joseph Kuhr's response was to stand up, face the Jesuit at the table, and say, What you quoted from the Gospels, I know as well as you do. What you say about your many saints, I do not believe. And what you say about a Jesuit moving a mountain is a Jesuit lie. Christ the Lord did not mean a natural mountain, nor did his apostles move natural mountains. They took the mountains for granted, just where God put them at the beginning. Christ meant the authorities and rulers of this world, who often set themselves up like mountains in the believers' path. They are to be removed by the believers' steadfast faith.

        The Jesuit did not want to be proved wrong. He defended his teaching as much as he could and was especially eager to maintain that infant baptism is the true Christian baptism. Joseph Kuhr would not accept what he said. He gave him a well-founded interpretation of the Scriptures and discredited Delphini's words. After a lengthy argument, brother Joseph said to the Jesuit, I hope that through God's grace and help you will not make a Roman Catholic of me. From this day on, I will never attend your sermon again. Then he turned around and said to the whole congregation, Any of you who still claim to be a brother or sister, make your decision and follow me. With that he walked out of the door. Not one of the whole congregation followed him out. Even his own son stayed sitting with the others.

        This makes one realize how far they had fallen away and lost courage. Neither the Elder nor any other brother contradicted the Jesuit with so much as a word. They all remained silent.

        When the Jesuit later met brother Joseph Kuhr in the street, he shook his finger at him threateningly and said, You  wait! I am going to teach you a lesson. The brother said, What are you going to teach me? You can do to me only what God permits, and nothing more.

        Delphini soon realized he could do nothing with him, and what was more, that Joseph Kuhr would strengthen the others and encourage them to be firm in faith. (The brother did this. One day when they were together, he spoke very earnestly with the brothers and sisters, pleading with outstretched hands that each would remain steadfast in the truth and in faith.) The Jesuit therefore deemed it advisable to have him out of the way. He soon found a very good opportunity.

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1764 Joseph Kuhrs' firm stand

         Twelve or thirteen years earlier, a brother named Valtin Jänko had been excluded for his ungodly life and disobedience. To spite the community he turned Roman Catholic. Consequently, the brothers did not want to have him living on the place, but he refused to vacate his house. The community then tore the house down, brother Joseph doing most of it. Ever since that day, the unfaithful Jänko had nursed fierce hatred and enmity against brother Joseph. He tried appealing to the magistrates, but received little satisfaction. One lord told him, My dear man, I'm grateful you have accepted the Christian faith But that piece of land has been granted to the New Christians (Anabaptists) and to no one else. That is what imperial privileges allows. They gave him another holding instead.

        The turncoat now thought he had a golden opportunity, so he made his complaint to the Jesuit. Delphini supported him and succeeded in getting the authorities to agree that the brothers should pay for the house, which they valued at sixty gulden.

        Delphini seized on this case as a way to imprison Joseph Kuhr on nonreligious grounds. The higher court judge summoned the four brothers with the main responsibility for the community: Märtl Roth, the Elder; Joseph Kuhr, Careth Gentner and Michel Kuhn. They appeared in the bishop's court and were ordered to pay Janko sixty gulden for his house.

        Brother Joseph said he would give nothing and appealed extermination of to their imperial privileges. No defense could help them, however, for might counted as right, and brother Joseph was made prisoner there and then in the bishop's court. His hands were tied behind his back and he was sent with two Wallachians to the higher court judge at Wairwaitz. This took place on April 8, 1764. The three other brothers were released and returned home. The Jesuit, the great hypocrite, pretended to be sorry that brother Joseph was taken prisoner and said to him, I am sorry I haven't any money at the moment, or I would be glad to pay the necessary sum so that you could be released. This was an outright lie, for the community paid the authorities sixty gulden for the dismantled house, and they still did not release brother Joseph.

        The higher court judge in Wairwaitz threatened brother Joseph with all the possible consequences, saying he would certainly be taught a lesson, and so on. The brother was not intimidated. He trusted in the Lord and said to the judge, What will you teach me? I am not a murderer or a criminal. I have harmed no one. What is this lesson you want to teach me? You can do no more to me than God will let you. After this exchange, the higher court judge sent him to the local justice of the peace with strict orders to put him in safe custody overnight. The justice obeyed by shackling Joseph Kuhr's feet and setting four peasants to guard him. The following day, accompanied by two Wallachians, he was sent to the prison at Engeten. After Joseph Kuhr had been there three weeks, the bishop came to Engeten and gave orders for his transfer to the Jesuit monastery at Klausenburg. *

        It was almost midnight when he was removed from the prison at Engeten. Hands and feet shackled, he was put on a wagon with an armed guard and taken to the prison at Turda,' where he was held for the night. The following day his hands and feet were again shackled, and he was taken by two hussars on a wagon to Klausenburg. **

        On the outskirts of Turda, the hussars stopped at an inn for some breakfast. They ordered a little brandy, which the innkeeper's wife brought to the wagon. When she saw the brother chained hand and foot, she said to him, My dear man! Why are you so cruelly bound? He told her, For my faith, because I refuse to become a Roman Catholic. I have not offended anyone in any other way. The woman told the brother to take courage and hold fast to his faith. What one suffers for faith is very precious to God and will bring a rich reward. She fetched a piece of bread and a drink of brandy for him. He was glad for such comfort from an unbeliever and felt much encouraged. He thanked God over and over for this godsend.

        When they reached Klausenburg, Joseph was taken directly into the courtyard of the monastery, and as he was standing by the wagon, with chains on hands and feet, a priest came up to him and asked, Did you ever get to know Zacharias Walter from Sabatisch?

        He said, Yes, I know him well.

        The priest said, You will know him to be a man of good sense. I traveled thirty miles with him. He, too, has accepted our faith.

        The brother replied, His sort of sense isn't mine. I do not think it good sense for him to abandon his faith.

        After Joseph Kuhr's chains were removed, he was locked into a room in the monastery where he was kept in captivity for a year and eight months and not allowed to go one step outside.

        During this time he was frequently tormented by Jesuits and other priests who tried in every way to make him recant.

        But God always gave him words and wisdom to discredit and silence them through the divine truth. I will include a few of the encounters here, to show how steadfast and deeply founded he was in faith.

        Once a priest came to him and started a dispute by trying to maintain that the Roman Catholic faith and church were the true way to eternal life. The brother replied, If what you say is true, and the Roman church is the true Christian church, then Christ the Lord did not speak the truth. The priest asked why. Joseph told him, Because Christ the Lord said to his disciples and followers, 'You will be persecuted, hunted down, and taken before kings and princes for my name's sake.' Christ also said that his disciples would be persecuted from city to city and hated by everyone. With you it is the other way around, for you do the persecuting and hunting. When did Christ ever command his apostles to use violence and force people to believe by chaining and imprisoning them, by beating them and robbing them of their goods, as you have done to many and are now doing to me because I will not accept your false teachings? The priest could give no answer, but reviled him as a false prophet who misinterpreted the Scriptures, and then left him.

        Another time when Father Tranker had disputed with him a long time and accused him of misinterpreting Scripture, the brother said, As you are an eminent interpreter of Scripture, explain chapter 17 of the Revelation of John and tell me the meaning of the Babylonian harlot. What people does she represent? The priest said, Yes, I will tell you.

        He fetched a book and read from it. According to one church scholar, chapter 17 of the Revelation of John is referring to the original city of Babel which was built in Nimrod's time. Another saint said it was Constantinople. A third saint, Augustine, said that John's Revelation spoke neither of the original Babel nor of Constantinople, but of the city of Rome.

        The brother said, I know this much: it is not the buildings of Rome that constitute Babylon; it is the people who live in the city, and the religion that rules there. He lifted his hands toward heaven, adding, And so I will flee from Babel and shun it my life long. I will pray continually to God to protect me from drinking the cup of her harlotry, which is her false teaching. 

        When the priest heard this, he said, What did I tell you? Just look at that, you believe what Augustine says. But you refuse to believe all the other things I told you Augustine says.

        The brother replied, I believe it because he was compelled to speak the truth about it. I believe that Babylon signifies the Roman Catholic Church and that the pope is the harlot seated on the seven-headed beast, misleading all nations and deceiving them with her false teaching and idolatrous life.

        From this point on, the brother was left in peace and no one readily disputed with him.

        I must relate one more instance of this brother silencing the priests and confounding those who were wise in their own conceit. Not far from the window of the brother's prison room, there stood a stone statue of Mary. In the early evening, at the hour for vespers, Hungarian women and girls came and prayed to the statue. After praying, they got up and began singing in their own language. Their song meant, Have mercy on us, Mary. Have mercy on us. Take our souls in thy hand and carry them up to God's throne. The brother understood every word, for he knew Hungarian.

        Once when he was again involved in an argument with a priest, he said to him, I have heard the women sing that Mary the Lord's mother, has power to take men's souls in her hand and carry them up to God. On what grounds do you attribute such power to her? It is written that every knee in heaven and on earth shall bow at the name of Jesus, and men shall worship him alone. There is nothing written in the Gospel to say we should worship or pray to the mother of Jesus or entrust our souls to her hand. That is why we do not believe this. It is something invented by men and robs God of his honor.

        The priest did not know how to answer. He fell silent and went away.

        There were far more talks and discussions than are recorded here, too many for me to include them all. I have given some idea of them to help and encourage those who come after us. For we can see from these records that God never forsakes one who holds to him in faith and loyalty and is straight and true at heart. When God allows his elect to undergo trouble and hardship in order to test them, he nonetheless comforts and strengthens them with the invisible might of his Holy Spirit so that their suffering becomes light and easy to bear. That was also Joseph Kuhr's experience. He did not find it hard to give up the worldly riches and property God had blessed him with, nor to leave all his children for the sake of Christ's name, for he loved God above everything. Therefore, during this brother's lifetime, God restored to him all he had surrendered for the sake of God's name, as the following stories will show.

        A few days after their talk, the same priest came to him and said, If you will promise not to escape, we will stop locking you up and will leave you free to walk around in the baker's house and other places. The brother answered, I am not a scoundrel or a criminal who will run away. I will await what God permits you to do to me.

        So he was moved to the baker's house, and sometimes helped there of his own free will when he was asked to give a hand. He stayed there a year and four months, which meant that he passed three years in the monastery. At the proper place in this chronicle we will record what happened to him later.

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1764 Delphini's advance on the community

         Now that the Jesuit Delphini had put Joseph Kuhr more or less out of the way, he planned to build his own house on the brothers' property and live there himself. He asked the community for a plot of land. Märtl Roth, as Elder, called the brothers together and told them of the Jesuit's wishes. Some objected to giving permission, saying that once Delphini was allowed to build a house on the land, he would really settle down among them, and they would not be free of him so quickly. But the Elder, who was already unfaithful, although no one yet realized it, gave as his opinion that it would probably do no harm to the community if the Jesuit were allowed to build, and it might even be a benefit as they could turn the building into a school. That was how it was left, and no one had the heart to oppose the idea anymore, although they did not like it. Fear of men was too strong.

        The Jesuit began his building and made such good progress during the summer and fall that by winter he could occupy it. In the meantime, he visited the brothers' homes untiringly and tried with many smooth words to make the people renounce their faith. Finally he won some over, including Märtl Roth, the Elder, who then led others into ruin, inducing them to renounce their faith through his unsound and deceiving talk. As Elder, whom all the people looked to, it should have been his part to help build up their faith through encouragement and admonition, to strengthen them and urge them to remain steadfast. But he very soon proved to be doing the opposite and was heard saying things like, We do not keep clearly to our faith in any case. We have already given up community of goods. We may go on resisting for a long time, and in the end we will still have to turn Roman Catholic. But God may alter everything. There may easily be a war in this country, and if there is, we might get a different government, and might well be able to return to our previous faith.'

        Those who still clung to the truth saw that the community was going to ruin, that the best and most respected brothers had lost all courage and detennination, and that they themselves were too weak to stand firm if they remained in Alwinz. Some of them therefore resolved to escape and go to the community at Kreuz, which was about 75 miles [120 km] from Alwinz in the Hermannstadt district. (The next part of the chronicle will describe how the Kreuz community began.) A group of about twenty people from Alwinz put their plan into action and set out. These included Johannes Stahl with his Judith and their four children, Michel Wipf with his wife and two children, Anna Wipf with five children, Jakob Stutz and his mother, a weaver named Joseph and his mother, and Lorenz Tschetter. They had not gone far, however, before they were stopped, taken back to Alwinz and imprisoned in the castle. One of the group, Jakob Stutz, escaped capture and was able to reach Kreuz and tell the church community what had happened to the others. Somewhat earlier a young sister named Gretel Wipf had also come to the community at Kreuz when she saw that the community at Alwinz was going to ruin.

        She could not remain for long, because the Transylvanian Council ordered the justice of the peace at Kreuz to arrest her and bring her to Hermannstadt. From there she was sent back to Alwinz, but as soon as she could she made her way to Kreuz again.

        Delphini kept the brothers and sisters in the castle for about three weeks after they were brought back to Alwinz. They prayed, read, and sang together, drawing comfort from God's Word in their troubles. Then the Jesuit took the two eldest brothers, Johannes Stahl and Michel Wipf (also called Estermichel), and transferred them from Alwinz castle to Engeten. They were put in a prison where the conditions and stench were so bad for the inmates' health that very soon most fell sick and many died. Brother Michel became extremely ill and so was later released. Michel's and Johannes' wives and children were set free and could return home, together with Anna Wipf and her children, Lorenz Tschetter, and the mothers of Jakob Stutz and Joseph Weber.

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1764 Church split into three groups

         Joseph Weber was a single man, Bohemian by birth. He had come to Alwinz shortly before and became a brother even though he was still quite young. He taught Lorenz Tschetter and Elias Wipf the weaver's trade. Delphini had this brother chained up in Alwinz castle and let it be known that he would not be released unless he returned to the Catholic faith.

        The others kept together and met in brother Michel Wipf's house. They were not deterred by Delphini's stern orders to obey him, stop the meetings, and remain in their own homes.

        The people at Alwinz were now split into three groups. One group was already Roman Catholic, one wanted to be part of the church community at Kreuz, while the third group wished neither to become Roman Catholic nor to be part of the Kreuz community.

        When brother Johannes Stahl and Michel Wipf were in prison at Engeten, and Joseph Stutz was with the community at Kreuz, the widows and orphans were unable to continue by themselves at Alwinz and looked for some way to reach the community at Kreuz.

        The community sent brother Peter Müller to help them: The first to move to Kreuz were Jakob Stutz's mother, Susanna, and Johannes Stahl's Judith with her four little children. Shortly afterwards came Anna Wipf and her five children. Anna is still living at this time of writing, 1793. Lorenz Tschetter, then a youth of seventeen, came over with her. The community received them joyfully.

        Not long afterward, brother Paul Glanzer and brother Elias Wipf were sent to visit the brothers in prison at Engeten. They were admitted in to see them, comforted and encouraged them, and urged them to hold fast to the truth no matter what hardships might come. Their task completed, Paul and Elias returned home in peace.

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1765 Brothers & Sisters returned to Alwinz

         The brothers and sisters from Alwinz had been barely three months in the Kreuz community when the godless Delphini wrote to the Transylvanian Council at Hermannstadt that these people should be returned to Alwinz. Since he had been sent by the empress, no one dared to oppose him, and anything he wished to do received prompt attention. Consequently, a marshal was dispatched to Kreuz with strict orders to bring the poor brothers and sisters back to Alwinz.

        The marshal, accompanied by the justice of the peace and a number of citizens from the village, arrived in the yard and explained that he had a government order to bring the Alwinz people to Hermannstadt. He required them to be handed over to him because he himself did not know which they were. The community did not comply, and those from Alwinz refused to part from the others of their own free will. The hostile villagers wanted to get rid of them all, so talked the marshal into removing the entire community from Kreuz. The farmers used their own carts for the purpose. Only two or three brothers and a few sisters were left to care for the animals and household goods.

        As the marshal was nearing Hermannstadt with all these people, he began to feel very uneasy, for his orders had been to bring only those from Alwinz, a total of sixteen who were listed for him. He therefore made a stop for the night in the nearest village, about half a mile from Hermannstadt, and rode into the town alone to explain the affair to the authorities.

        The following day, magistrates came out with him to the village. They again insisted that the Alwinz people should separate from those belonging to Kreuz. As all refused to do this, the magistrates commanded the armed escort to seize and bind them. The servant and Elder of the church, brother Hans Kleinsasser, was the first to be seized and bound. Then Jakob Stutz stepped forward, saying, I am one of those from Alwinz. He would have been recognized in any case because he was wearing a blue Hungarian sheepskin. He was bound as well.

        When the armed men had bound the brothers' hands behind their backs, the two took leave of the community amid tears and with mutual encouragement to remain steadfast for God and his truth. The magistrates stood looking on; they and the armed escort then started back for Hermannstadt with the two brothers in bonds. A very short way from the village, however, their hearts smote them. They turned around and took the brothers back, saying, We do not want to have your blood on our hands. When they reached the others, they let the brothers go. In the meantime, the group from Alwinz had separated from those belonging to Kreuz, for they did not want the church community to come into worse difficulties on their account.

        Orders were sent for two more marshals; one was told to take the Alwinz group to their homes, the other to escort the Kreuz group back to their community. So the peasants had to use their wagons to return our people to Kreuz. All this took place in the cold of wintertime, December 1765.

        When the marshal had brought the people back to Alwinz, he handed them over to Delphini. They were released and allowed to go to their homes. But they did not stay there. They met in Michel Wipf's house once more to read, pray, and sing together and strengthen themselves as best they might in this time of trouble.

        At that time, brother Jakob Stutz was the most highly regarded among them. He was well-versed in the Holy Scriptures and was clever at other things, too, although later he fell away and recanted. The Jesuit was eager to have him out of the way. He sent the bailiff with a group of armed men to the house where the people were gathered. Jakob realized at once that they intended to arrest him, so he fled and hid himself. Although many people searched for him all through the yard and buildings, they were unable to find him.

        As soon as the search was over and the bailiff and all the armed men had gone, Jakob again made his way to Kreuz. It was impossible for the other brothers and sisters to remain at Alwinz, and they sought ways and means to reach Kreuz. The brotherhood there saw they could not refuse help to these poor women and children, left without husbands or fathers, who were bound by love to the church and wanted to save their souls, but were too weak to keep faithful if they remained at Alwinz. The brothers gave them as much help as they could. Although the attempt was fraught with danger, they sent brother Veit Glanzer with a sled and a pair of horses to Alwinz to fetch the poor people to Kreuz. With God's merciful protection the journey was completed in safety.

        The fugitives were now in the community at Kreuz. Yet the brothers knew that they would not be safe there for long; the priest would soon send for them again. As they had heard Delphini was particularly intent on catching Jakob Stutz, they decided that this brother and Elias Wipf should go to visit Joseph Kuhr in Klausenburg (for they now knew that he was imprisoned in this town). The community took leave of Jakob and Elias and the brothers started on their way, commended to the grace of God. At Klausenburg they made inquiries about brother Joseph. They showed too little caution, however. When they sent someone into the Jesuit monastery to discover where Joseph was, their messenger asked openly for the prisoner from Alwinz. He succeeded in meeting and speaking with Joseph, but was then taken before the head of the monastery. Questioned about who had sent him in, he betrayed the two brothers. Armed guards were immediately dispatched to arrest them. Jakob and Elias were held in prison at Klausenburg all through the summer and into the autumn. Then their faith wavered. They fell away and promised to become Roman Catholic, so they were set free and returned home to Alwinz.

        At the beginning of 1766, Michel Wipf fell seriously ill and was therefore released from his imprisonment at Engeten and allowed to go home. Brother Johannes Stahl was held prisoner for some time longer, but at last he, too, was set free. Both were released with clear consciences.

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1766 Most of the believers were forced to become unfaithful

         As has been said, some had already become unfaithful, but the greater number were not yet Catholic. The priest felt that their conversion was taking too long and threatened to station soldiers in the houses of any who had not yet given in. Märtl Roth tried to persuade him against such a move, telling him to have patience; Märtl himself would win over the people by friendly words, without any need of soldiers. This could not really be expected, however, as the brothers and sisters refused to turn Roman Catholic of their own free will. The Jesuit, therefore, began to use force. The authorities supplied him with a corporal and four or five common soldiers. He stationed them in various homes, and the people had to supply them with food and drink. Every Sunday or festival day these soldiers drove the people to church with blows and beatings. This went on for maybe six months or a little more.

        The priest also wrote to the Transylvanian Council in Hermannstadt that they should bring back the fugitives who belonged to Alwinz. The captain of the town militia was accordingly dispatched to Kreuz with a few armed attendants. They stopped overnight with the village justice of the peace and next day brought him and other officials to the community. He read out a stern order from the Transylvanian Council that the congregation at Kreuz should have nothing whatsoever to do with the Alwinz people, neither by way of books nor by any other means. They should not give them shelter or lodging but should leave them entirely alone. The brothers' answer was that God should be obeyed rather than men, and the word of God commands us to give hospitality to guests and strangers. A great deal more was said, but cannot all be recorded here.

        Again the Alwinz people were to be separated from the people of Kreuz. The captain found it no easy task. He tried very hard to find out about Jakob Stutz and Elias Wipf, but no one told him they had been sent to Klausenburg. Many of the children and brothers and sisters were forced to go to the justice's house. The captain was not harsh and cruel by nature, but a kindly man who expected that by talking in a friendly manner he would coax the children to tell him which of them came from Alwinz and where Jakob and Elias were. But most of them simply said they would not betray anyone, for that would be against love to their neighbor.

        With much effort and persistent questioning, he at last secured everyone from Alwinz except Stutz and Elias. Those from Kreuz were sent home. He took the Alwinz people to Hermannstadt with him, the villagers again having to provide wagons for the journey. From Hermannstadt they were sent back to Alwinz and again handed over to the Jesuit. He returned them all to their own homes with strict orders that they stay there.

        He put Lorenz Tschetter to live with Müller, who had already become Roman Catholic. Soldiers were set on guard to keep him there, but he refused to stay and work for the unfaithful weaver, although they fetched him back three times and beat him severely. Brother Estermichel (Michel Wipf) urged him not to be afraid, but to keep valiant and courageous. The soldiers were furious about this, too, and gave Michel Wipf several blows as well. This Michel Wipf fought bravely for the truth for a time. He was put in chains and endured terrible imprisonment as has already been described. Yet soon afterward, he, too, weakened and forsook his faith.

        Brother Lorenz did not know what to do in his desperation. His conscience would not allow him to lodge and work with the weaver. If he were found anywhere else he knew only too well he would be beaten harder than before. So he took the risk, and very early one morning, before dawn, he set out and arrived alone at the Kreuz community. When he told them of the terrible situation at Alwinz, the whole community was deeply grieved by what was happening.

        The Jesuit returned Judith Stahl and her children to their house. Her husband, now back from prison, was put with her. Then a soldier was stationed in their home to keep watch on them, and they had to supply him with food and drink and whatever else he required. On Sundays and feast days, he forced them to attend church. If they refused, they were beaten. The cruelty was so great that brother Johannes Stahl could no longer stay at home but had to flee for a time. He sometimes visited his wife and children by night. Delphini stationed a soldier in Anna Wipf's house, too, to keep watch on her and force her into going to church.

        As a result of the hardship and oppression, all recanted except a few who still kept true to the community at Kreuz. Careth Gentner and Michel Kuhn gave their promises to the Jesuit. These two brothers were looked up to by the people and were next in responsibility to the elders. After they had recanted, the others fell away one by one, for it was said that those two really understood the Scriptures and would know what they were doing. As soon as someone gave in to the godless priest, the soldier was removed from his house.

        Since he had won over all the others, the Jesuit now strove all the harder to win the remaining few, and the soldiers treated them very cruelly. The poor women, in particular Anna Wipf and Judith, were beaten so hard that finally they gave way under the harsh treatment and renounced their faith. Of the entire Alwinz community, only three people had never promised, to become Roman Catholic. These were Joseph Kuhr, Johannes Stahl, and Lorenz Tschetter, none of whom were any longer a Alwinz.

        When the false prophet Delphini had succeeded in making them all unfaithful, he sent a letter to the monastery at Klausenburg, intending to rob Joseph Kuhr of all courage. Father Tranker called the brother to his house and read the letter out to him. The Jesuit had written that everyone at Alwinz was converted to the Christian faith and had recognized it as the true way of salvation. They had fallen down before the bishop and thanked God they had been granted the grace to be freed from their error and brought to righteousness, light, and faith. (This was nothing but lies, since not one had come before the bishop, far less all.) So Joseph, too, should accept instruction and renounce his faith.

        Joseph did not lose courage or weaken in faith. He replied, I am very sorry indeed that they were so weak in faith and let themselves be misled. But what can I do about it? Each of us has to bear his own burden, for it is written that the son shall not be held responsible for his father's sin, nor the father for his son's. Each one must render his own account on the Judgment Day.

        The priest threatened, You will be sent to a country where you will say, 'Oh, if only I had turned Roman Catholic!'

        To which the brother replied, You can send me where you wish. God the Lord is everywhere, and I know with absolute certainty that he will never desert me, but will stand by me to deliver me from every trouble.

        Now we return to those at Alwinz.

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1766 Kreuz community persecuted

         God the Lord, who knows all hearts, saw that these poor brothers and sisters had stumbled and fallen out of great weakness, but that their inmost longing was to remain true and faithful. Therefore he helped them up again, for his hand lay heavy on them. Their hearts and consciences were filled with dread because they had denied God and his truth for fear of men. After a short breathing space, they did not remain at Alwinz; they again went to Kreuz.

        The brothers at Kreuz were uncertain whether they should receive them. But they showed how deeply sorry they were for weakening; they humbled themselves and confessed their sin before God and the church; they asked forgiveness and promised with God's help to bear both good and bad times with the community. Then the church reunited with them and interceded for them before God. So they and their children were received back into the community's care.

        Delphini realized that the community at Kreuz was a continual hindrance to the completion of his plan. He resolved to go to Kreuz and use the same cruel persecution to force the people to accept the Roman Catholic faith.

        First the Jesuit went to Hermannstadt. The Transylvanian Council provided him with one of its members, commanding a hundred men to accompany him to Kreuz. Delphini took the son of the apostate Märtl Roth along with him as well. When they reached Kreuz, they went to the justice of the peace. The councilman informed the justice of their errand, saying they had orders from the Transylvanian Council in Hermannstadt, and it was the justice's duty to assist the Jesuit in every way. Although the justice and his whole village were of the Lutheran faith, they were afraid to object, and so gave their assent.

        The next day the Jesuit himself came to the community with the councilman, justice of the peace, an armed escort, and citizens from the village. He led the way and the others followed, going through every room, closet, and attic. Whenever he met someone from Alwinz he pointed his finger at the person, who was immediately seized by the justice and the armed escort. After Delphini had rounded them all up, they were forced by the armed men and citizens to go to the justice's house. Here they were well-guarded by the farmers to prevent any escape.

        Next the community was gathered in the yard. The councilman from Hermannstadt said he had an order to deliver to them. When everyone was quiet and attentive, he told them the Transylvanian Council had sent strict orders for them to listen to the priest next morning at ten o'clock. The Jesuit added, Tomorrow and every day thereafter. He pointed his finger at himself and said, Yes, I am the one you must listen to.

        The brothers refused point-blank. They said they would not move one step to please this false prophet, far less listen to his false teaching, for they knew well enough the villainy and deceit of the Roman Catholic church, and they thanked God for delivering them from such darkness and blasphemous error. The Jesuit need not think they would submit to him or go over to the Roman Catholic religion. They were determined, with God's help, to suffer all things, even death, rather than return to such error and false beliefs. A great deal more was said than is written here. Every brother spoke out boldly and confidently and told him the truth straight to his face. Even the sisters did not remain silent. The Jesuit walked up and down, scowled and found nothing to say but, Just you wait. I'll teach you a lesson. And he went away with his followers.

        He recognized at once that he had no easy task in front of him; so he did not waste time at Kreuz, but withdrew to Hermannstadt, where he ordered the authorities to start a search for brother Johannes Stahl. He described his appearance: a man of fifty years, short, with black, curly hair.

        The community at Kreuz had a wagon and four oxen. The villagers seized them, loaded the people from Alwinz into the wagon and drove a day's journey toward Hermannstadt. The next day the marshal took another wagon and let the oxen go back to Kreuz.

        When the group from Alwinz reached the town on the third day, they were imprisoned in the town hall.

        Johannes Stahl had been a fugitive all this time, living in one place and another with people he knew. It so happened that he came into Hermannstadt and heard the Alwinz people had been removed from Kreuz again and were now held prisoner in the town hall. As his wife and children were in the group, he visited them in the prison.

        He then went out to the marketplace to buy them a little bread. When he returned with it and was entering the gate of the town hall, he came face to face with one of the most distinguished councilmen, Peter Hannenheim, who asked him who he was and where he was going. With complete openness, Johannes told him his name and errand: he was going to visit his wife and children, who were imprisoned in the town hall. Now the councilman, a Lutheran, carried out the Jesuit's orders as part of his official duties, but did it against his will. He was unhappy about meeting the brother and said angrily, I have orders to search for you and arrest you, and you run straight into my hands! I am obliged to take you prisoner although I do not wish to do it.

        The brother replied, I am in your power, and you can do what you wish with me.

        So he was put in prison with the others, and they were all transferred from Hermannstadt back to Alwinz. Brother Johannes Stahl and Lorenz Tschetter were imprisoned in the castle; the sisters and children were allowed to go home. This took place in August 1766.

        These unfortunate sisters and their children were returned to Alwinz two or three times more, for although Delphini took the children straight into his own house, clothed and cared for them (for they were in a pitiable condition after all their troubles and had them baptized into the Roman Catholic faith, they never would stay there. As soon as they could, they escaped to Kreuz. This continued until the following year, 1767, when they moved from Transylvania to Wallachia with the Kreuz community. More will be told about this later.

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1767 Account of what happened to whoever was left

         The brothers in Alwinz castle remained prisoners until October. When the Jesuit saw they did not weaken but held firmly to their faith, he had them sent to Klausenburg, intending to banish them both from the country, and Joseph Kuhr with them.

        While Johannes and Lorenz were going under guard from Alwinz, the apostate Jakob Stutz joined them and walked part of the way at their side. He urged them to have courage and remain steadfast, saying that once a man falls from faith and denies the truth, he loses all peace of heart, and his conscience continually accuses him like a gnawing worm, as he was finding from his own experience. They should hold firm. God would stand by them and lend them strength. Even though these words were spoken by a backslider, the brothers welcomed the encouragement, for from the standpoint of the flesh they were in great need and distress. One can well imagine what they must have felt at heart, especially brother Johannes Stahl, who had left behind him his wife and four children in deep trouble and did not know if he would ever see them again. These brothers were without any comfort or help from their fellowmen, but God the Lord gave them fortitude, so that they did not waver and despair in face of all the difficulties.

        When they arrived at Klausenburg they were put in the prison. Joseph Kuhr was transferred from the monastery to the guards' room. They were not allowed to see each other, but brother Joseph came to hear that two prisoners had been brought from Alwinz, although he did not know who they were. With friendly words he persuaded the guards to let them meet. The two brothers were overjoyed to see Joseph, for they had not expected to find him there. They thought he had been expelled from the country long since. After a short meal together the two brothers had to return to their prison, but they had been greatly reassured and strengthened in faith by brother Joseph.

        Two priests came to them, wanting to have long talks and make them deny their faith, but the brothers refused to listen and sent them away.

        Four days later, all three were taken from prison and escorted by an armed guard to the justice of the peace in the nearby village. The justice set four peasants to guard them overnight. Next day, the three were put on a wagon. Joseph Kuhr's feet were secured with a strongly locked chain and brothers Johannes and Lorenz were shackled together. A commissar and twelve peasants were ordered to take them from one county to another until they reached the town of Sighet in the province of Maramures, where they were imprisoned for two weeks.

        Brother Joseph Kuhr and Johannes Stahl were then brought from prison to appear before the council and were asked if they would become Roman Catholic. The brothers answered with a brief No. The councilmen said, If you refuse to turn Roman Catholic, we have an order from the government at Hermannstadt to expel you from the country.

        Brother Joseph replied, God's will be done. He asked the councilmen to let brother Lorenz go with them, but they would not grant this. The order applies only to the two of you, they said. So brother Lorenz had to stay behind in the prison while the other two brothers were escorted by a commissar and a courier from one village to another until they reached the mountains at the Polish border. Then the commissar told the brothers, Here is the boundary. If you are ever found in Transylvania again, your lives will be forfeit. He handed them a document stating that they had been expelled from Transylvania and left them there alone in a wild, desolate area of thickly wooded mountains.

        The brothers fell on their knees in fervent prayer, calling on God to have compassion on them and send them his good and holy angels to protect them from disaster.

        When they rose from praying, brother Johannes asked brother Joseph, What are we to do now?

        Brother Joseph said, What are we to do? We are going to continue along this path wherever God may lead us. So they began following the footpath in the name of the Lord, in full faith and trust in God. After three days, they at last came out of the mountains and reached a market town in Poland. That was in November 1766. At a later point this chronicle will relate what happened subsequently to these brothers.

        Brother Lorenz Tschetter was held in prison in Sighet for another twelve weeks. It seems as if the Jesuit was hoping that since Lorenz was quite young, long imprisonment would wear him down. During those weeks his captors often threatened to take him for a soldier, and other such things. When he refused to give way, he was finally removed from prison and brought back by a two-man escort from county to county in the direction of Alwinz. Somewhere near Klausenburg his escort disappeared. Left perfectly free, he made his way to Medias and from there to Kreuz, and so came peacefully and joyfully back to the community in March 1767. He did not fall into the Jesuit's hands again, and in the autumn of the same year he was with the community in its flight from Transylvania to Wallachia.

        A short but accurate and thorough account has now been given of how the church community in Alwinz, Transylvania, was brought to an end. As has been recorded, the greater part became Roman Catholic. Brother Joseph Kuhr and Johannes Stahl were in exile. Through God's intervention, a few went with the community from Kreuz when they fled the country to escape the relentless persecution. I will record their names to keep their memories alive for their descendants.

        Nineteen souls in all.

        Joseph Kuhr [53]

        Lorenz Tschetter [ 19]

        Johannes Stahl [42] with his Judith [40] and four children.

        Johannes Stahl [14] Heinrich [61] Benjamin [4] Gretel [8]

        Anna Wipf with her five children.

        Elias Wipf [19] Johannes [14] Samuel [6] Gretel [18] Annele[5]

        Gretel [Susanna] Zillich

        Gretel Wipf [ 19]

        Andreas Kuhr

        Joseph Kuhr

        Gretel Kuhr

        (These did not leave Transylvania until 1782. They joined the church in Russia.)

        List of the souls from Alwinz who were saved.

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1752-1802 PART 3 Account of the Carinthian Hutterites 

         To the Reader 2

        So far I have described how the church community of God in Moravia, Hungary, and Transylvania began to decline and fall into spiritual and temporal ruin, and recounted how it was completely stamped out in these countries. I collected passages from old writings by the servants of the Word to illustrate the gradual deterioration. For an account of the persecution and suppression, I went repeatedly to people whom I knew could give me a reliable firsthand report and made every effort to find out exactly what happened. For example, brother Jakob Walter, son of Zacharias Walter, who was Elder at Sabatisch, recorded something about the events in Hungary, and most of my account is obtained from his. Brother Joseph Kuhr gave me the greater part of my information on what happened in Alwinz, Transylvania, and on the persecution there.

        Now I will continue telling how God the Lord did not let the light of divine truth die down and be entirely extinguished. To the praise and glory of his name, he left a tiny spark alive and has kept it alive to this very day, as can be found in the following history.

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1752 Account of How and Where Our Church Began

         (Johannes Waldner means the revival of church community through the Carinthians in Transylvania, who helped to bring fresh life to the old Hutterian church, which had almost ceased to exist)

        In particular, how God delivered our forefathers from the gross error, blindness, and darkness of popery and led them to the recognition of divine truth; a description, too, of how the church began to gather and be built up; how the enemy of divine truth tried by every means to hinder it, stirring up fierce persecution against the believers; and how God rescued his people from this oppression by leading them out of the country from near Kronstadt over the Transylvanian Alps into Wallachia. *

        Next, the community's sufferings in Wallachia during the Turkish wars, their journey by God's will and leading through Moldavia and the Kingdom of Poland into the Ukraine, and all other noteworthy events in the church up to the present day are carefully recorded in a very simple way for the benefit of all who come after us.

        In 1752, in the archduchy of Carinthia, a great awakening was stirred by the books and teachings of Dr. Martin Luther. This area was out-and-out Roman Catholic, however, and no one belonging to the Lutheran, Calvinist, or any other religion was allowed to remain there. All the ceremonies and usages of the Roman Catholic Church were diligently performed and strictly observed with fasting, many prayers, and the invocation of various patron saints; worship of images, especially of Mary; the purchase of many masses, and making the sign of the cross; wearing rosaries and scapulars; pilgrimages, confessions, and innumerable other idolatrous practices. The poor, ignorant people in their blindness and error were zealous in such observances, since they had been taught nothing better. They knew of nothing else because common people never had a copy of the Holy Scriptures in their hands. Peasants were strictly forbidden to possess a Bible. The common people had to believe what the priest preached to them from the pulpit and whatever might have been written in Roman Catholic books by Augustine, Ambrose, Bernard, and other old church fathers. **

        The Roman Catholic catechism contains these words: I believe what is commanded by the holy Roman Catholic church, whether it is written in the Bible or not. (Not all the truths revealed for us by God are found in the Bible; some are found only in Divine Tradition. ... By Divine Tradition is meant the revealed truths taught by Christ and His apostles, which were given to the Church only by word of mouth and not through the Bible, though they were put in writing by the Fathers of the Church. ... Divine Tradition must be believed firmly as the Bible because it also contains the word of God. ... We can know the true meaning of the doctrines contained in the Bible and in the Divine Tradition from the Catholic Church, which has been authorized by Jesus Christ to explain His doctrines, and which is preserved from error in its teachings be the special assistance of the Holy Ghost)

        At the beginning of this book, we have recorded that when Martin Luther brought to light all the deceit and trickery of the Roman Catholic church, he wrote a great deal against the papacy. Not only he, but other scholars such as the renowned Johann Arndt, Joseph Schaitberger, the fugitive Father Christof Fischer, and more beside, wrote in sharp opposition to the terrible blasphemies, the sale of indulgences, the worship of images of dead saints, and praying to the mother of God. With many proofs from the Holy Scriptures, both the Old and the New Testament, they made plain that these things are against the Word of God and they rejected such Roman Catholic ceremonies as human inventions, accursed and condemned to hell.

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1752 Roots of the Carinthian Hutterites

         These books and writings were introduced into Carinthia in the mid-eighteenth century. Although they were brought in secretly, they produced a great ferment and revival. Many peasants stopped attending church and read the Bible and other books in their homes instead. They also began holding secret meetings at night. For the joy of hearing God's Word, many often went long distances through the dark in rain, snow, and wind. In these meetings they prayed, read from the Bible and other books, sang, and talked together. This was happening not only in one place but had spread to nearly every judicial district in Carinthia, for instance to the areas around Gailtal, Paternion, Himmelsberg, Spittal, and other places. *

        The Roman Catholic clergy could not tolerate this, for what they represented was being belittled and despised. They therefore used energetic measures to stifle the fire. All who were suspected of contamination by Lutheran teachings were summoned to the priest's house, closely questioned whether they had forbidden books, and given strict orders to reveal and hand them over. Anyone later found with a Bible, New Testament, or any Lutheran book was to be fined twelve, eighteen, twenty, or twenty-four gulden, according to the size of the book.

        Reading such books therefore became very dangerous and could be done only with the greatest secrecy. There were many constables and spies who crept by night to listen at the doors and windows of houses to discover if people were reading and singing from the forbidden books. As soon as these children of Judas found anything suspicious, they betrayed people to the authorities. The homes were then visited and searched. Any books that were found were confiscated, and the householder had to pay a heavy fine. This happened to Johannes Hofer from St. Peter' when some traitor told the sheriff that Johannes had a Bible. **

        Next the authorities ordered everyone to bring all books to the priest's house. Here the books were examined. Those which were not Roman Catholic were confiscated; the Roman Catholic books were stamped with a coat of arms on the title page and returned to the owner. Little was achieved by this, as the people did not bring all the forbidden books; mostly they brought only the Roman Catholic ones. They hid the Bible and the Lutheran books all the more carefully, and this was especially the case in Gailtal.

        When this was brought to the notice of the authorities, they made another house search. Anyone found in possession of a book without a stamp was ruthlessly beaten and heavily fined as well.

        It is said that one man was executed with the sword for holding Lutheran beliefs. This is what happened: At a major church holy day, crowds of people were carrying out their idolatrous practices according to Roman Catholic custom, making offerings, praying and so on in front of the crucifixes and other images set up for the purpose. One man from the Lutheran side said to another, Why ever is there such a crowd? To which the other replied, Why should it surprise you? Christ says in the Bible that where there is a dead body the vultures will gather. Someone overheard and reported him. He was at once arrested, brought before a court, and asked if he realized what he had said and if he intended to keep to his statement. He replied that he could not say anything else, for he regarded their idolatry as nothing but loathsome carrion. The papists considered his words a terrible blasphemy and they condemned him to death.

        In every town and village, priests and chaplains shouted from their pulpits against the Lutherans; they cursed Martin Luther's teachings and damned them to the lowest depths of hell. One of them complained in his sermon of how much the peasants were swayed by the blasphemies of Luther's books, and expressed his opinions as follows:

        Nothing is kept in its proper place anymore. Many people have the effrontery to meddle in matters not fitting for them. A farmer or head of a family should have a plow, whip, or oxgoad in his hands, not the Book. His wife should have a cooking spoon and household keys, not the Book. A farm laborer should have a hoe, woodcutter's axe, flail, or manure fork, not the Book. A servant girl should be at the spinning wheel, feeding the pigs, or similar work, not occupied with the Book. But now no one is content with his rightful station and work; everyone wants to be a priest.

        I cannot go further into this, however, but must return to my narrative.

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1752 Open persecution against all Protestants

         In spite of the strong measures used by the Roman Catholics, resistance strengthened and more and more people fell away from the papacy. As a result, open persecution began against all who accepted the Lutheran religion or the Augsburg Confession. The sheriff from Spittal, Johannes Turteltaub, was appointed as commissioner of religion and received instructions from the imperial court to purge the archduchy of Carinthia of Lutheranism. This led to decisive action. *

        Johannes Turteltaub sent his couriers or constables to summon all who were suspected of Lutheran beliefs to assemble in the market town of Spittal. He questioned them individually, warning them to recant and return to the Roman Catholic religion, and threatening the young people in particular that he would have them held down and whipped. He ordered the flogging block to be brought out to show how it would be, and he kept some of them imprisoned for several weeks to intimidate them.

        Those who remained firm and refused to revert to Roman Catholicism were immediately informed that they could no longer be tolerated in the country. They were to be driven from their homes, their farms and property, and deported to Transylvania. To frighten them still more, they were told how they would be treated in that country: they would be forced to live in destitution for the rest of their lives. The little children would starve, for there would be no bread, far less anything else to give them.

        Their friends and relatives begged and pleaded with them to stay in their homes. Why should they go away? God the Lord was everywhere, and they could believe whatever they wished in their hearts even if they had to attend church and observe the Roman Catholic faith.

        Some gave way when it came to the point of leaving their worldly possessions, wife, child, brother, sister, and other relatives and friends. They could not overcome and give up worldly goods for the sake of their faith. These subsequently had to make a public recantation and Confession of Faith in church.

        Most remained firm, however, and left their farms and houses and all their property. Many prosperous, respected heads of families left everything they had.

        Many young, unmarried men and women left parents, relatives, and everyone they knew and declared publicly that the Lutheran doctrine was the truth and the way to eternal life. They refused to be intimidated by mockery, threats, bonds, or imprisonment. A good part of them did not wait to be summoned, but went of themselves to the commissioner of religion to have their names added to the list.

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1752 List of those who began our Church community

         1752 List of those who began our Church community

        Our own forefathers were among those who held firmly to the Lutheran doctrine, namely:

        Johannes Kleinsasser from Amlach, his wife Barbara, his three brothers and one daughter.

        Stephanus (20) Mathies (17) Joseph (15) Christina

        Georg Waldner with his Anna and three children, also from Amlach:

        Christian, Johannes and Maria

        Peter Müller from Unteramlach; Michel and Mathies Hofer, also from Amlach, left father, mother, and a brother.

        Andreas Wurz from St. Peter with his Margareta and five children:

        Christian, Magdalena, Elisabeth, Anna and Christina

        Christian Glanzer, also from St. Peter, with his Maria, his three brothers Martin, Paul, and Veit and two children:

        Christian and Anna

        Johannes Hofer from St. Peter with his wife Anna, five sons and two daughters:

        Johannes, Michel, Christian, Paul, Jakob, Anna and Barbara

        Christian Nägeler from Stockenboi in the jurisdiction of Paternion with his Dorothea and three daughters:

        Katharina, Christina and Maria

        Joseph Müller from Lentsach with his wife Elisabeth and two children:

        Joseph and Barbara

        Jakob Egerter from St. Peter and his two sisters, Christina and Anna. Johannes Plattner from St. Peter and his sister Elisabeth. Georg Gurl with his Lena from the Himmelberg jurisdiction; Johannes Amlacher from Oberamlach; Valentin Resch; Christina and Elisabeth Winkler from Oberarnlach; and Rosina Bichler from St. Peter.

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1755 Exiled to Transylvania rather than accept Roman Catholicism

         The commissioner of religion gave orders that all who would not recant must prepare for the journey. They, their wives and children, and the little bedding they were allowed to take with them, were loaded on wagons provided by the authorities Constables or couriers drove them from Spittal to Klagenfurt. The movable and immovable property left behind was listed and its value assessed. The exiles were promised that it would be sent after them. Nothing was done, however, and very few ever received anything from their previous possessions.

        On their arrival in Klagenfurt they were put in the penitentiary in the fort and well-guarded by soldiers. They had to work there carrying stone, sand, and mortar, and giving other help to the masons working in the penitentiary. This lasted for about two months. From Klagenfurt they were taken through Styria in Austria to the town of Ybbs on the Danube. * Here they were locked in the barracks and closely guarded. They had to wait two months until more emigrants had arrived and 270 were assembled. In September 1755, they were moved on from Ybbs by boat. This part of the journey lasted three weeks. They were taken to Vienna in Austria and on down the Danube into Hungary, via Pressburg, Komorn, Gran, Buda, and Peterwardein. **

        From Peterwardein they had to haul the transport boats through the canal that had been dug there, until they reached Temesvar, the capital of Banat. ***

        Here they left the boats and were taken by wagon into Transylvania. After two weeks traveling they arrived safely at Szaszvaros.I The following day they were brought to a village called Rumes.2 They were lodged with neighboring farmers, and the authorities said they were to settle in the place. This was in October 1755. ****

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1755 Lutherans did not follow Gospel truth

         After a few days, a Lutheran councilman came to Rumes from Szaszvaros. His name was Kraft. He and the Lutheran pastor of the place called all the immigrants together and assembled them in a large room. The Lutheran pastor read out a letter sent in the empress' name with the following contents:

        Because they had declared their adherence to the Lutheran religion while in Germany, namely in the Archduchy of Carinthia, where only Roman Catholicism was allowed, the empress had ordered their removal at her own expense to Transylvania, where the Lutheran religion was tolerated. Here they could have the Gospel, which had been their desire in Austria. But since Her Imperial Majesty has shown you such especial favor, she requires each and every one of you to swear an oath assuring her of your future loyalty. She will then continue to be gracious to you, and will have houses built for you at her expense and will give you fields, meadows, and other necessities.

        The immigrants were both astounded and dismayed when they heard they must swear allegiance to the empress. They refused, for they had left their native land in order to have the freedom to live according to the gospel and now they were to be forced to swear an oath, which was directly against the Gospel.

        Mathies Hofer was the first to voice his opposition. He said to the councilman and the Lutheran pastor, How can you demand that we do something Christ has forbidden? And he quoted in full from Matthew 5 and James 5. The councilman said, You may be able to read well, but you don't understand what you read. Why haven't you read Romans 13 as well: 'Whoever resists the authorities, resists the ordinance of God'? A great deal more was said, but the exact words are no longer known.

        Valentin Resch and others then expressed their refusal to take the oath. It became impossible to conclude the matter immediately.

        The Lutherans were not content to leave affairs like this, however. They persisted in their demand until most of the immigrants had taken the oath of allegiance to Her Imperial Majesty. Once the newcomers had sworn, houses were built for them, fields, meadows, and other necessities were given them, and they were promised that the goods left behind in Carinthia would be forwarded.

        Although our forefathers (whose names are recorded above) had also accepted the original Augsburg Confession, they were not to be coerced into acting in plain opposition to the Gospel. Through God's grace they soon realized that the Lutheran churches did not follow Gospel truth nor at all justify the expectations they had formed while still in Carinthia. They found a great deal of wrong and injustice within the church, especially the insatiable greed of the pastors, oath-taking, abusive talk, lying, deceit, fornication, adultery, drunkenness, and similar sins, all of them against the Gospel.

        Deeply troubled and dissatisfied at heart, they did not know what to do. During the first winter they attended the Lutheran church and allowed their children to be baptized.

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1755 Unite with the Hutterian Brethren

         The Steadfast Minority of Lutherans from Carinthia Unite with the Hutterian Brethren -- Persecution Begins.

        God (who knows the hearts of men) saw their faithfulness and integrity. He saw how they hungered and thirsted after righteousness and longed to follow what was best and most perfect. Therefore, in his great grace and compassion, he brought them to true light and recognition and continued showing them the error and false teaching in the Lutheran Church. This happened by God's special intervention, as shall now be told.

        Our forefathers spent the winter in great poverty, each trying to surmount the hardships as best he could. When spring came and work in field and garden began once more, they went around looking for employment in nearby towns and villages so that they could earn something to provide food for their wives and children. Some of the young people hired themselves out as servants in various places.

        While two of the men, Andreas Wurz and Georg Waldner, were looking for employment, they came to Alwinz, which is only a half-day's journey from Rumes. They asked for work and were hired. After they had been in Alwinz a few days, it happened that the brothers hired them. Andreas and Georg soon noticed from their manner of life that the brothers were a markedly different group. They therefore began talking to them, asking many questions about their faith and the basis of their life. In response, the Alwinz brothers explained in what points their faith differed from that of the Roman Catholics and Lutherans, namely on infant baptism, the Lord's Supper, war and government authority, separation of Marriages, and the swearing of oaths.

        In addition to these talks, Andreas and Georg heard several sermons and teachings and read for themselves in the old books and writings. They were delighted about what they heard, for when they compared it with the Gospel they found it harmonized and corresponded exactly, especially on the question of swearing oaths, which they had already had to contend with. Soon they were convinced in their hearts by God and his holy Word that this teaching was the divine truth and the way to eternal life. They resolved to accept it.

        Although the church at Alwinz had fallen a long way, and Christian community of goods and other practices had lapsed and come to an end as we described earlier in this book, yet the basis, the teachings, and writings on articles of faith, had remained pure and uncorrupted.

        When the two brothers returned to Rumes they joyfully reported that they had found the Gospel taught in its pure, true form. From this time on, others went over to Alwinz, too, and worked there during the summer of 1756, mowing, reaping, and doing other field work. Some stayed for a time with Joseph Kuhr, sleeping in his barn at night. On Sunday they went to the meetinghouse, listened to the teachings and sermons, read and searched in the writings, and found them in full agreement with the Gospel. They were now fully convinced, their consciences were at peace, and they resolved to leave the Lutheran religion and to accept the true Christian faith.

        They began to separate themselves from the Lutheran church. They no longer attended its services, but in their homes they read eagerly from the Bible and the books given to them by the brothers at Alwinz. Among these books were some early writings such as the printed Confession of Our Doctrine and Faith by Peter Ridemann and a little book written as a defense against an indictment of the Hutterian Brethren issued at Worms, in 1557. In this little book, the false doctrine of the Lutheran church was strongly attacked, and its errors and deceptions brought clearly to light. The truth about baptism, the Lord's Supper, oaths, and other points of faith was explained, together with its basis in Holy Scripture. *

        The Lutheran pastor in Rumes saw that some of the newcomers kept apart and no longer came to church to listen to his preaching. He summoned them and asked the reason. They did not mince words but told him frankly all that they found at fault in his church and congregation.

        When he was unable to win them back on the basis of Holy Scripture, and nothing else could persuade them, anger, hatred, and hostility toward them flared up among the Lutherans.

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1755 Brothers defend decision to join the Hutterian Brethren

         The pastor at Rumes at once informed the city council in Hermannstadt that some of the immigrants had joined the Anabaptists at Alwinz, had gone over to their sect, and now refused to listen to his advice and instruction.

        On hearing this, the councilmen took the matter up at once and sent the district sheriff from Reissmarkt and the pastor from Grosspold to Alwinz (as the people from Rumes were now working in this village). The sheriff arrived in Alwinz and called the immigrants to him. When they were assembled he asked what they were doing there.

        They told him, We came here to work and earn a little for our food.

        The sheriff then asked, Where do you go to church?

        Here with these German people, they replied. They teach the Gospel in all its purity and plainness.

        The sheriff said, You cannot have the Lord's Supper here, for these people belong to a different sect.

        They answered, According to the teachings of the Holy Scriptures, better than with the Lutherans 

        The sheriff was horrified by what he heard. He and the Lutheran pastor began to plead with them in a kind and friendly way, urging and imploring them to accept advice, leave such heresy alone, and remain in the Lutheran faith that they had already accepted.

        Neither pleading nor threats moved them. By God's grace they remained steadfast, refusing to forsake God and his truth. Although they were beginners and not grounded deeply enough, God gave them words to speak in defense of their faith. The sheriff and pastor grew angry when they could not make the immigrants obey. They ordered them to leave Alwinz, saying that if any stayed with the Anabaptists after receiving this order, they must reckon with the consequences. The sheriff listed each immigrant's name and went to Hermannstadt to inform the authorities of what he had done.

        A few days later, the newcomers still had not moved away. Consequently, the Roman Catholic bishop who was the manorial lord of Alwinz expelled our forefathers from his estates. He summoned brother Joseph Kuhr, a servant of the Word in the community. Joseph went to him accompanied by Andreas Wurz, Hans Kleinsasser, and Georg Waldner. They gave their names and were admitted to the bishop's room. He asked Joseph if he were the minister at Alwinz, and when Joseph said he was, the bishop said, As your manorial lord, I forbid you to give these people work, lodging, or overnight shelter.

        Brother Joseph requested permission to speak. When this was granted he said, If you had come into a strange land and no one would take you in, wouldn't you find it very hard? The bishop said, I am lord of this manor. I have the right to say what is to happen on my property.

        Brother Joseph replied, Yes, you are the lord of this manor, but the earth and all that is in it belongs to the Lord, and the Lord commands us to be hospitable, to do good to the poor and needy, and readily invite them into our homes.

        The bishop was either unable or unwilling to answer. He turned to the other brothers and said, I order you not to trespass on my property again. If ever I catch one of you on my land, I will have him imprisoned. With this he dismissed them'

        They realized that he was in earnest, and the Elder at Alwinz, Märtl Roth, advised the Carinthians to leave, for otherwise both they and the brothers might come into difficulties. So they left Alwinz and returned to Rumes.

        They had only just moved out when Treitler, the inspector for immigrants, arrived from Hermannstadt the next day to see if any of them were still there. As he found no one he went on to Rumes to threaten and intimidate those who had been at Alwinz. Two lords from Szaszvaros accompanied him and they interrogated the immigrants, asking, Why did you go to Alwinz and join the Anabaptist sect when you have the pure Gospel in the Lutheran church?

        (Although our forefathers had not received water baptism at this point, we may well call them brothers because they had already received the most important baptism, that of the Holy Spirit and of blood. They were firmly resolved to suffer every trial and persecution for the sake of divine truth, even bodily death, if the Lord should require it of them.)

        Mathies Hofer was the first to answer. He said, The teachings your ministers give the people are tainted and falsified by human ideas and in many particulars contrary to the clear words of the Gospel. Besides this, people in the Lutheran churches live evil, godless lives.

        The lords replied, What we have is the true Word of God, the Holy Scriptures, the Bible translated into German from the original Hebrew and Greek by the inspired man of God, Dr. Martin Luther. Or do you think this is untrue and tainted?

        Brother Mathies said, The Bible itself is clear enough, but the interpretations given by your ministers are false and misleading. That is why such fruits come of it, for cursing, swearing, lying, robbery, fornication, and adultery are commonly reported as taking place in your Lutheran churches.

        They did not have a good answer for this, and so began in smooth and friendly-sounding words to beg and encourage our forefathers to swear allegiance to the empress and to return to the Lutheran faith. They started to belittle the church at Alwinz, speaking contemptuously of the dull, unrefined way the services were held, without any beautiful ceremonies. At burials there was neither preaching nor singing, but the body was just buried as one might bury a dog. No one was given a title of respect such as wise, right reverend, or most high. The Anabaptists even declared that no flesh from Christ's body was present [at the Lord's Supper]. The lords told them these and other things, expecting to turn the Carinthians against the Hutterian brothers.

        Even though they were young and weak in faith, they were not brought into doubt, fear, or confusion, for God gave them words and wisdom so that neither the magistrates nor the priests could shake their resolve.

        Treitler set out for Szaszvaros with the other two lords. As he was leaving Alwinz, he ordered the justice of the peace to send four brothers after him. Those named were brother Andreas Wurz, Joseph Müller, Mathies Hofer, and Martin Angerman. The justice of the peace informed them that they must appear in Szaszvaros. This they obediently did, going the following day even though they knew that chains and imprisonment probably awaited them if they refused to receive instruction from the pastors.

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1756 Carinthian brothers persecuted

         In Szaszvaros, the four brothers had to appear one at a time before Treitler from Hermannstadt, the commissar, and two Lutheran pastors, who expected to make them recant.

        They first took brother Andreas Wurz and tried in various ways to lead him astray. But he remained steadfast and did not deviate one hair's breadth from the truth God had shown him. When his questioners saw that he was not to be moved they ordered the guards to put him in irons and imprison him in the church. These orders were carried out.

        Next they took Martin Angerman. He was terrified of hardships, bondage, and imprisonment; out of fear of men he denied the truth and promised to attend the Lutheran church. He was released and, allowed to return home.

        The two remaining brothers, Joseph Müller and Mathies Hofer, each had a separate hearing, and many efforts were made to coerce them. Since they did not waver, they, too, were put in irons and imprisoned in the church. All three were now together - a great joy for them, for they could pray, sing, read, and encourage one another in the Lord.

        The Lutherans expected that force and cruelty would frighten them into giving up their faith and so would bring them back to the Lutheran side. But the brothers' faith grew stronger and more certain under these attacks, for the Holy Scripture shows that men must go through many hardships to reach God's kingdom, that all who want to find salvation and eternal life in Christ Jesus must first suffer persecution, and that those who want to be true servants of God must be prepared to fight temptation.

        Now they had proof that they were on the right way, because the same things were being done to them as have been done to all faithful followers of Christ throughout the centuries.

        As for the Lutherans, they were revealing their true nature very clearly. It was obvious from their actions that they did not live according to the Gospel (as they dishonestly claimed to do), for they persecuted the believers, using bonds and imprisonment to force their faith on others, which neither Christ nor his apostles ever did.

        The three brothers had been imprisoned in the church in Szaszvaros for two weeks when a Lutheran pastor came and began disputing with them about government authority and the Lord's Supper. The brothers told him that God does not institute the law for the righteous. In speaking of the Lord's Supper they referred to Christ's words in John 6, The flesh is of no avail (meaning eating the flesh); the words which I have spoken to you are both spirit and life. To this the preacher responded, That isn't in my Bible. He made this very ill-considered statement in order to shame the brothers. But when they showed him the passage, he was the one covered with shame, since he, a scholar and preacher, did not know what was written in the Bible, not even in the New Testament. He went away with a burning face.

        Soon after the preacher had left, the smith came with his tools; he unshackled the brothers' feet and put other chains on them. Meanwhile, night had fallen. A wagon was brought and the brothers had to sit on it with their hands shackled as well. When it was almost midnight they were taken from Szasvaros secretly, to prevent anyone knowing of it. What grieved them most was that they could not take leave of their friends and relatives and did not know where they were going. But they did not waver in their faith even though their flesh shrank with fear.

        They were taken from Szaszvaros to Deva and put in a dark dungeon in the castle. After two weeks their imprisonment was made less severe. They were transferred to a room where they were guarded day and night. This lasted for seven weeks. *

        The other brothers and sisters remained at Rumes over the summer, working at their crafts to support themselves as best they could.

        In October 1756, they were moved from Rumes to Grosspold. The empress had had new houses built there. Each head of a family was to be given his own separate house and was promised arable land and meadows as well if he would accept instruction and attend the Lutheran church. The Hermannstadt City Council impressed on the pastor from Grosspold, who had already had a disputation with the Carinthians at Alwinz, that he should do his utmost to win these people back to Lutheranism.

        Meanwhile, the three brothers imprisoned at Deva were taken back to Szaszvaros, then to Mühlbach, and from there to Reissmarkt, where they were brought before the sheriff. ** Their feet were unshackled, and three days later he told them to rejoin their wives and children and other relatives and friends in Grosspold (although these relatives and friends did not arrive in Grosspold until several days after the brothers). So after twelve weeks in prison, they were released without a stain on their consciences. Once the group was together and had been a few days in Grosspold, the pastor sent for them and made new efforts to lead them away from the true faith and back to the Lutheran church. But (praise be to God!) he could do nothing. God, who is strong in the weak, stood faithfully at his people's side so that the parson could not make one of them recant however much he wanted to do so. The brothers remained together and of one mind, separating themselves from the Lutheran church and its congregation. On Sunday they met at Andreas Wurz's house to pray, read, and sing together.

        The brothers from Alwinz had given them some books, and at the Carinthian brothers' request they also passed on a written church prayer. Brother Georg Waldner, or sometimes Andreas Wurz or Mathies Hofer, led the prayer and read out the teachings. As they were without a servant of the Word and were new and untaught in many things, they simply did the best they could. They spent the winter in Grosspold in great material poverty.

        Near the beginning of 1757, brother Mathies Hofer and Rosina Bichler returned to Alwinz. Mathies was employed by Careth Gentner as a glaze painter, for he was a potter who could make white pottery ware. Rosina herded cattle for Johannes Stahl and helped with household chores. ***

        Mathies and Rosina spent nine weeks in Alwinz before the lords in Hermannstadt discovered they were there and sent orders to the justice of the peace that the two must be found and taken to the city prison. The justice of the peace took up the case energetically, came to the community with several assistants, and required the elders to hand over the two persons named on his warrant from Hermannstadt. When the brothers refused, he searched Careth Gentner's house. Mathies had hidden and could not be found, so the justice decided to arrest Gentner and take him to Hermannstadt in Mathies' place. As soon as Mathies heard this, he gave himself up, for he did not want to bring another brother into difficulties.

        Once the justice had secured Mathies, he and his assistants went to Joseph Stahl's house and arrested Rosina. The two were first taken to the castle to wait for an escort. Then Mathies' hands were bound behind his back, and Rosina tied by one hand to him, and in this way they were brought to Hermannstadt by two guards.

        When they reached the town, they were taken directly to Treitler and asked if they would recant and attend the Lutheran church. They refused in a few simple words. They were therefore imprisoned in the penitentiary.

        Back in Alwinz, Paul Tschetter, the father of Lorenz Tschetter, set out for Grosspold immediately after Mathies and Rosina were taken away. Still in his leather apron, for he was a smith, he went on foot to tell the brothers that the two were now prisoners. He loved Mathies and Rosina dearly and was full of sympathy for them.

        Mathies' brother, Michel Hofer, was at Grosspold. On hearing what had happened, he made his way straight to Hermannstadt and asked the authorities for permission to see; Mathies. This was readily given, but he was told that if he went into the prison he would not be let out again. Michel ignored the threat and visited his brother in the penitentiary all the same. He was allowed in, but not allowed out.

        After a few weeks, Johannes Amlacher went to Hermannstadt to visit the imprisoned brothers. The same thing happened to him. He was welcome to go in for a visit, but then he had to remain. This showed plainly enough the spirit of the Lutherans.

        In the penitentiary the brothers, like all the prisoners, had to work preparing wool and making blankets. Each had to do a fixed amount of work daily and was expected to card seventy pounds or pluck one hundred pounds of wool in a week. Each person was given a groschen and a piece of bread daily for his support. On Saturday, the wool master, the overseer, and the prison officer came to inspect the work, and each inmate had to show what he had done. If anyone's work was a pound or more under weight, the prison officer dealt him or her as many lashes as there were pounds lacking.

        While in prison, Mathies Hofer composed several songs in good rhyme to tell of his experiences:

        We were taken from the church and brought

        As prisoners to Hermannstadt.

        We suffered shame and mockery.

        O God, we tell our grief to thee.

        Locked in the penitentiary there,

        Forced to work for a year and more,

        We were given a groschen each day, and bread.

        We do not complain. We were blessed by God.

        We had to work there with blankets and wool,

        A hundred pounds to pluck, or seventy to pull.

        For each pound missing we got a blow

        And were reviled as lazy and slow.

        They went on working for a year, but then found in the Holy Scriptures that it was unfitting to work in prison like offenders when their imprisonment was for the sake of God's truth and not for wrongdoing. They therefore refused work from the prison officer and in spite of beatings, they could not be forced to do it anymore.

        Brother Michel Hofer was little over a year in the penitentiary when he fell asleep in the Lord. Rosina Bichler was set free with the assistance of a well-known citizen who then employed her as a servant in his house.

        Now I must return to my account of the others in Grosspold who, as already described, had separated from the Lutheran fold and no longer attended church, but held their own meetings and worship services.

        The devil was furious that some wanted to escape from his kingdom, and the Lutherans grew more and more hostile and full of hatred toward the little group, which was thought to be setting itself up as better than they.

        The pastor (especially entrusted with their care by the Hermannstadt City Council) did everything he could to mislead some of them and to tear them away from the little flock. He summoned first this one, then that, to his house. But he had no success, for it was impossible to prove on the basis of Holy Scripture that they were wrong or mistaken, and the false teaching and godless, impure life of the Lutheran churches were only too plain to them.

        When his efforts proved useless, the parson was consumed with anger and resentment. He went to Hermannstadt and told the city council that they could do what they liked with the obstinate people. He could do nothing. They were far too stubborn.

        The councilmen then met to discuss how to stop this group from gathering and to destroy their unity.

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1757 Attempt to separate the brothers

         They decided that a good and serviceable plan was to separate them by sending them to different places. This plan was soon put into action.

        On March 27, 1757, the sheriff came from Reissmarkt to inform them of the move. They must pack up quickly, ready to be taken to another place. An escort arrived with wagons for their transport, and after hasty preparations the immigrants loaded their few poor possessions. They all left Grosspold together, but once they reached the fields beyond the village, the wagons began to separate as each driver turned to the road he had been ordered to take.

        Brother Andreas Wurz and his household were taken into the Medias district to Eibesdorf; Joseph Müller to Bassen; Georg Gurl with his Lena and with Valentin Resch to Gross-Alisch; and Georg Waldner with his wife and children to Hahnendorf in the jurisdictional district of Schassburg. Brother Hans Kleinsasser with his brothers, wife, and children were taken past Hermannstadt, through Leschkirch to the village of Kreuz. Christian Glanzer, with his brothers and his wife and children, was taken still further away, along a turning on the right to the village of Stein in the Reps district. With hearts full of grief, they had to leave one another, not knowing where they would be taken, or whether they would ever see one another again.

        The Lutherans thought that by these means they would stifle and put out the light of truth, but things did not happen as the godless oppressors planned. By God's grace, the brothers and sisters learned one another's whereabouts within ten days. They rejoiced at knowing which hamlet or village each was in, and they thanked and praised God for it.

        The man chiefly responsible for the separation was Treitler in Hermannstadt, who was venting his rage against the brothers. God punished him, for ten days later he was dead and so could not injure the believers any longer.

        In every place where the brothers had been brought, the parson of that village had strict orders from Hermannstadt to take on responsibility for these people and to ensure their attendance at church. The village was ordered to allot fields and meadows to them as to all the other villagers. But the brothers did not take over the allotted land, for their only thought was how to move together once more, and they refused to be coerced into attending the Lutheran church. In the meantime, they lived like pilgrims and guests, accepting work for day wages when asked to do so, and visiting each other from time to time. This continued for nearly one and a half years.

        During this period, three young sisters went into Hermannstadt and wanted to use the opportunity to visit the brothers in prison. Two of them were Andreas Wurz's daughters, Elizabeth and Christina; the other was Anna Egerter. The official at the penitentiary did not want to allow them in; he said they should go to Peter Hahnenheim for a permit. One of the girls went to the aforesaid man and requested the permit. But it was just at the time that the brothers in the penitentiary had refused to work, and Peter Hahnenheim was very angry about it. He therefore wrote on the permit that the prison officer should admit the girls to see the prisoners, then refuse to let them go. The prison official obeyed, and that is why the sisters were allowed in so easily. Afterwards, Peter Hahnenheim was sorry for imprisoning such young girls who had done nothing wrong, and he would have liked to release them, but by that time the matter was no longer under his control. Their release will be described at the appropriate place.

        Brother Christian Nageler, who with Johannes Hofer had been taken to Gross-Schenk, fell asleep in the Lord at this time. His widow, Dorothea, went with her three daughters to join the brothers at Kreuz. Soon afterward, brother Johannes Hofer also fell asleep in the Lord at Gross-Schenk, and his widow moved with her children to Stein. About the same time, Valentin Resch fell asleep in the Lord at Gross-Alisch and Johannes Plattner at Hahnendorf. Stephanus Kleinsasser fell asleep in the Lord in the very first year while they were still at Rumes.

        On April 24, 1761, brother Georg Waldner and his wife and children moved from Hahnendorf to brother Hans Kleinsasser at Kreuz. With them went three single sisters, Christina and Elisabeth Winkler, and Elisabeth Plattner. The move was made with the knowledge and permission of the justice of the peace at Kreuz. Two months later, brother Georg Gurl and his Lena came from Gross-Alisch to join them. Toward autumn of this same year, in September, brother Joseph Müller with his wife and three children moved to Kreuz from Baasen in the Medias district. Peter Müller, who had been for a time with the brothers at Alwinz, now joined those at Kreuz.

        The villagers at Kreuz allowed them to come and at first were glad to have them because they were reliable workers, although as time went on the situation altered. The believers realized what great mercy God was showing them by bringing them together to live in peace once more. They thanked and praised him and were full of joy.

        About this time, they refused to work for the Lutheran pastor and explained their reasons by showing him passages from the printed Confession of Faith.

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1762 Carinthians establish community

         As more brothers and sisters gathered at Kreuz, they were led to establish and maintain true Christian order for their practical and spiritual life. They felt greatly in need of a teacher or Elder, so after consulting together they sent two brothers to ask the community at Alwinz to help them find a servant of the Word for the little flock now gathering at Kreuz. The church could then be brought to a true order, in the same way as the first apostolic church and as the church of God established in Moravia through the faithful, spiritually gifted witness, Jakob Hutter. After talking the question over, the church elders at Alwinz gave the following advice: the brothers from Kreuz and Stein should meet and elect from their own number the two or three who were most gifted for such an important task. Then they should report back to Alwinz which of these had the most votes and the elders would consider what to do next.

        The brothers did as advised. They held a meeting at Stein, where two names were put forward, those of Hans Kleinsasser and Veit Glanzer. Most people spoke for Hans Kleinsasser. The elders at Alwinz were told of this, but further action was delayed until the end of April 1762, when brother Joseph Müller, Hans Kleinsasser, and Peter Müller traveled to Alwinz. They asked the brothers there to help them go forward with this important matter. On May 3, 1762, Hans Kleinsasser and Joseph Müller were baptized (Peter Müller had already received baptism), and afterwards Hans Kleinsasser was appointed to a time of testing. After the meetings, the three brothers parted from those at Alwinz with heartfelt words and returned in peace to the church at Kreuz.

        Brother Hans Kleinsasser took up the task entrusted to him and served faithfully, doing his utmost through the grace and gifts granted him by God, so that the church at Kreuz was well satisfied with him. When he had been tested nearly three quarters of a year and had proved himself well, the brothers in Kreuz wrote to the elders at Alwinz and sent Peter Müller to report. Without exception they could only witness that the strength of the Holy Spirit was given to the chosen brother; God's abundant grace and blessing was to be felt in him, and he received a good testimony from the whole church.

        In January 1763, brother Hans Kleinsasser, accompanied by Peter Müller, went over from Kreuz to Alwinz, and was confirmed in the service of the Word by the laying on of hands by the elders, Märtl Roth and Joseph Kuhr. They instructed him in the most important and necessary matters: about carrying out baptism, the Lord's Supper, Marriage, exclusion and reacceptance, and about true order in the church. They also gave him writings and teachings to help him. Peter Müller was instructed to give a full account to the little group at Kreuz and to appoint brother Hans to his service, and he fulfilled his task with zeal before the gathered church.

        The whole community rejoiced to have a shepherd, teacher, and leader - someone to encourage them in joyful dedication. They accepted him with thanks and praise as a gift from God.

        From that time on they began to order their life in a Christian way. On July 26, 1763, thirteen men and women were baptized and entered the Christian church through the covenant of grace.

        The School Order was put into practice for the children's education, and brother Georg Waldner was chosen to instruct them in reading and writing, and also in Christ's teachings and all the articles of faith. Two sisters, Christina and Elisabeth Winkler, were appointed to care for all the practical needs of the children.

        Brother Joseph Müller was appointed servant for temporal needs, with brother Joseph Kleinsasser as his helper. Dorothea Nägeler served the community in the kitchen. Some were asked to care for the community's clothing. All the rest did other useful communal work, each according to his ability. They stopped hiring themselves by the day to work for people outside the community; they worked at spinning and cloth-making instead. Every day, they gathered in unity of heart to pray and to praise God. If anything wrong and sinful took place, it was earnestly disciplined. The Lord also blessed his little flock by providing for their temporal needs. They did not plant or harvest; they worked only at their daily tasks of spinning and weaving. Yet God in his grace provided sufficiently for them, and they had no need to beg at others' doors.

        This is how God worked to build up his church community again. Although there were few people and it looked a small and feeble attempt, and although the world and the devil violently opposed it, God's plan could not be thwarted. For this small beginning took place by God's special providence to protect and save many souls, as is shown by subsequent history.

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1765 Disunity/reunited in an unexpected way

         Since 1761, however, the brothers at Stein and Eibesdorf had not been at peace with the community at Kreuz. The disunity had been caused by the following event: There were some young brothers among them who wanted to marry, and they chose partners according to their own wishes and preference. The brothers at Kreuz would not let the weddings go forward because such self-willed Marriage was against the church's Confession of Faith, which neither taught nor permitted one to choose for oneself. The parents were to be asked, and the partner they suggested was to be accepted with gratitude as a gift from God. The brothers from Stein opposed this by referring to Paul's words.

        When the arguments and quarreling had gone on for a long time and the community at Kreuz could not give way and accept the procedure as right, the brothers at Stein went ahead with the Marriages on their own, against the advice and without the consent of the brothers at Kreuz. Although their brotherhood, as well as that at Kreuz, had chosen brother Hans Kleinsasser as teacher, they did not listen to him in this case. Andreas Wurz from Eibesdorf took the matter in hand and united the couples. There was a wedding and a festive meal.

        The brothers at Kreuz could not agree that the group at Stein had acted rightly. As the latter refused to admit they had been at fault but insisted they were in the right, the brotherhood at Kreuz separated from them and shunned them. This lasted for more than three years.

        But God had delight and pleasure in the gathering of his people, and it was his purpose to establish and build up his church, so he brought peace and reuniting between the brothers at Kreuz, Stein, and Eibesdorf in an unexpected way.

        This is what occurred: In the spring of 1765, brother Peter Müller was for some reason sent to Alwinz from the community at Kreuz. His shortest way lay through Hermannstadt, but he left the usual route and went through Medias. He stopped at Andreas Wurz's house in Eibesdorf and persuaded him to go along to Alwinz. On the way they talked together until at last they came to unity and shook hands. They parted in peace. Andreas Wurz returned to Eibesdorf and Peter Müller came safely back to Kreuz, bringing with him several wonderful books as a gift from the brothers at Alwinz. He reported what was happening at Alwinz, but said nothing about coming to peace with Andreas.

        Two days later, during a mealtime, he happened to be asked where he had spent the first night of his journey; when he named the village, he was asked if he had gone by way of Medias. He said, Yes.

        Then the brothers wanted to know, Did you by any chance stop at Andreas Wurz's in Eibesdorff? Peter Müller again said, Yes.

        This led to the further question, Did Andreas actually go with you to Alwinz?

        He answered, Yes

        The brothers demanded, Didn't you know that we are not in peace with Andreas Wurz and are therefore shunning him?

        Peter replied, I cannot say that Andreas thinks any differently than we do. He had scriptural basis for all he said, and I felt no need to contradict him or change his views on anything. That is why we made peace with one another and were reconciled.

        Peter's words were not well received. The brothers told him, It is impossible for us to be at peace with you. The brotherhood cannot ignore what you did. We did not send you to Eibersdorf, and you will not be considered at peace with the church until you can prove that Andreas Wurz obeys what is right.

        When Peter saw he had misjudged the situation, he admitted his mistake. But he was not altogether daunted, for he hoped very much that Andreas would be willing to listen, so he said to the brothers, I will go back to Andreas and speak with him. If he keeps to what he said in our previous talk, I have good hope that he will unite with us. If he changes and says something different, I will tell him I am not united with him and our reconciliation no longer holds. And I will gladly take on myself whatever the church requires me to bear for my guilt. But I would like to ask that another brother come to Hermannstadt, too; then I will bring Andreas to meet him and we can talk together so that you yourselves hear what he says.

        The brothers agreed to this suggestion and brother Georg Waldner was chosen to go to Hermannstadt to see how things went between Andreas and Peter.

        So Peter Müller called on Andreas Wurz in Eibesdorf, explained why he had come, and told Andreas he should accompany him to Hermannstadt. Andreas Wurz did not want to comply, and he rejected the proposal. Peter Müller challenged him sharply, insisting that he should come, for there was no other course. If you refuse to come, I shall know from my own experience of your behavior that you are as disobedient as people say.

        This frank speaking finally moved Andreas to agree to accompany Peter. They traveled to Hermannstadt and went to the imprisoned brothers and sisters. Georg Waldner also met with them and they talked together about the separation between the communities. Although they did not reach complete agreement, Andreas Wurz promised to go to the brothers at Stein and bring them to Kreuz for further talks about the question. If possible they would fully unite with the brothers from Kreuz.

        They parted in good hope of finding peace with one another. Andreas Wurz kept faithfully to his promise. He took his son-in-law Johannes Hofer with him and went to the brothers at Stein, telling them about the meetings and talks with Peter Müller and that they were considering uniting with the church community at Kreuz. They won over the brothers at Stein, and Martin and Veit Glanzer accompanied them to the brotherhood at Kreuz.

        When the four arrived, they talked with the brothers about the division between them. But after a great deal of arguing, with each side insisting their own opinion was right, it almost seemed as if nothing would come of the uniting. They had, in fact, already parted; Andreas Wurz and his son-in-law were setting out for Eibesdorf, the other two for Stein, when Andreas turned around and said, Let us submit completely and think of nothing but making peace. We are the only brothers in Transylvania, and can't the few of us be united?

        The three returned to Kreuz with him. Andreas told the brothers there, We have changed our minds. We want to accept your correction and unite with you.

        The brothers were well-satisfied by what he said, and the four then acknowledged and confessed their fault and gave all honor to God. Admitting they were guilty of acting wrongly, they humbled themselves before God and the church. Then the brotherhood reaccepted them and united with them. Together with brother Hans Kleinsasser, they went to the imprisoned brothers and sisters in Hermannstradt and united with them, too. This took place on June 16, 1765. All the brothers and sisters on both sides rejoiced about the uniting. They praised and thanked God for intervening in a wonderful way and bringing everything to the longed-for goal.

        At the uniting, all the brothers came to a unanimous decision that those from Stein should move to Kreuz - a few at a time, because the village would never have tolerated their arriving together. First of all, the children moved in twos and threes to Kreuz to attend school there, and as time went on, several brothers and sisters followed. Similarly, brother Andreas Wurz, who was still living in Eibesdorf, began to sell his goods, and that autumn, on October 13, he moved with his wife and children to the community at Kreuz. Not long afterward, he was appointed by the church to the service of stewardship, and he faithfully served the whole church in that position until the end of his life.

        As was recounted earlier, the persecuted believers from Alwinz came to the church at Kreuz in the same autumn.

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1763 Lutherans attempt to convert brothers

         Because the number of believers was increasing in the village, the enmity of Satan and his children flared up against them in a violent outburst. Although the brothers earned their livelihood by honest work and were no burden at all, the devil could not endure them and, to put it shortly, there was no place for them anywhere. The group of believers separated themselves from the world and its ungodly life; they entered neither church nor inn, stood out against wrongdoing, errors, and false teaching, and pointed to God's judgment. All this was intolerable to Satan and his children. They began to rave and rage, and wanted to destroy and root out by force the gathering of believers. I will give a short account of this later, but first I must go back two years.

        In September of 1763, brother Hans Kleinsasser went into Hermannstadt and visited the brothers and sisters imprisoned in the penitentiary. When he returned home he brought news of government decisions for dealing with the gathering of believers: Now that the Holy Roman empress had made peace with the king of Prussia (after a war lasting seven years), the authorities wanted to purge the land of heresy. The Lutheran clergy were to make one more effort to convert the Hutterites from their heretical errors to the true faith. If the Lutherans had no success, the task was to be handed over to the Roman Catholic priests. If the priests could do nothing, expulsion and perpetual exile from the country must follow for all such stiff necked, disobedient heretics.

        Soon afterward, in November, an order came from the authorities at Hermannstadt for the pastor at Kreuz to summon the brothers to a hearing, cross-examine them about their faith and if possible, to convert them. A senior pastor and another parson from the district were sent to assist him. A list of questions based on 30 articles had been prepared, and the brothers had to state their beliefs.

        First Hans Kleinsasser with his brothers, wife, and children had to appear at the parsonage and were given a hearing. The dean asked each one for name and age, and each had to speak in reply. The pastor from Kreuz wrote it all down. The parson sent by the government also sat at the table, listening to everything. When all the names and ages were recorded, the dean began to ask questions about the articles of faith. The brothers had to answer questions on every article, and they spoke truthfully as God the Lord lent them grace. Then the parson from Kreuz asked if they intended to hold to their testimony, warning them that it would be forwarded to high-up heads of state. The brothers replied that they believed their testimony to be the divine truth, and they intended with God's help to live and die by it. They would wait in patience for whatever God permitted to happen to them. After this, they were allowed to return home.

        Brother Georg Waldner and his family were summoned for a hearing next and were treated just as the first brothers had been.

        Brother Joseph Müller, Georg Gurl, and Peter Müller with their families were called third for interrogation. All steadily confessed to the truth and refused to be misled even when the false prophets used smooth and friendly words to try to make them renounce their faith.

        The same procedure was followed with the brothers in Stein, with the prisoners in the penitentiary, and with Andreas Wurz in Eibesdorf. A record of their answers was sent to the authorities in Hermannstadt.

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1767 Jesuit sent to convert the community

         After these hearings, the case was handed over to the Roman Catholics. The members of the city council and of the Transylvania Council in Hermannstadt were part Lutheran, part Catholic. But the Catholics received preference over the Lutherans and a man who wanted high office adopted their faith. At the beginning of 1764, about February, the Catholics sent a Jesuit to convert the community at Kreuz. When he arrived in the village, he stayed overnight with the justice of the peace. The following day, the brothers were summoned by the justice to appear before this false prophet. The Jesuit at once began to dispute with them, trying with his smooth and cunning talk to make them lose faith. The brothers contradicted his untrue, misleading teaching. They spoke honestly and fearlessly in front of everyone.

        Although there was no reasonable hope of gaining anything, the Jesuit again came in person to the community on the next day and went into the rooms where the children were gathered for school. Here the false prophet began once more to praise the Roman Catholic faith in glowing terms, thinking in his folly that they would all let themselves be immediately deceived and misled by his empty, boastful prattle. But God stood faithfully by his people, and gave them words and wisdom to refute the false teachings. The Jesuit could get nowhere, but had to stop, disgraced. The whole house was full of people, Saxons and other citizens of Kreuz, the justice of the peace, and many more who all heard how the brothers refuted the false prophet with God's Word, on a scriptural foundation.

        Finally, he began to ask people in a friendly way to do as he told them and accept his advice and instruction. He said something like this: If you do not obey and embrace the Roman Catholic faith, I assure you that you will be sorry for it on the Last Day when God tells you, 'You were sent a Roman Catholic priest who tried to teach and guide you. But you would not listen to him. Therefore depart from me, you etc....' When no one was influenced in the slightest by his pleading, he added, The Transylvanian Council in Hermannstadt has decided that if you refuse to recant, action will be taken within six weeks and you will be expelled from the country. The brothers response was, God's will be done. Nothing can happen to us unless God permits it.

        The Jesuit traveled on from Kreuz to Stein, where he did his utmost to mislead at least some, but could win no one over and so could only withdraw, blushing with shame, from his fruitless attempt.

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1767 Cruelly mistreated and banished

         When the authorities saw how steadfast and determined the brothers were, they resolved to banish them from the country. All preparations were made. The only thing lacking was the commanding general's orders to round them up and expel them. Undoubtedly this would have happened if God had not ordained otherwise. God's purpose was first to bring together the brothers at Kreuz, Stein, and Eibesdorf and unite them in spirit, then through them to preserve and save a number of God-fearing souls from Alwinz who were chosen for eternal life. It was therefore his will for them to stay longer in the land.

        The expulsion was delayed and to some extent prevented by the Jesuit Delphini at Alwinz. He planned to force everyone in Alwinz to accept the Roman Catholic faith, and only then to attack the church at Kreuz. He would certainly have had his way if the people had not been snatched from his hands and his purpose foiled by unexpected means, as is described in the following pages.

        Some account has already been given of the difficulties and opposition suffered by the community at Kreuz on behalf of the brothers and sisters at Alwinz, also of the visit Delphini made to the church at Kreuz and of his actions there. All these events happened about this time. When brothers and sisters fled again and again from the oppression at Alwinz and sought refuge with the church community at Kreuz, the Jesuit always had them fetched back. The villagers at Kreuz had to provide the wagons to transport them. To compensate themselves for their trouble the villagers seized and carried off about a thousand tiles, some linen, and other goods from the community. The believers bore this in patience, leaving their cause to the Judge who is just and righteous.

        The godless people harassed and harmed the innocent in other ways, as, for example, a marshal was sent to Kreuz from the government at Hermannstadt to arrest the fugitives from Alwinz and bring them back to their original village. This man was a merciless tyrant, and therefore was often selected for such tasks. The people from Alwinz did not give themselves up voluntarily; they hid among the members of the Kreuz community, who refused to betray them. Then this marshal recognized one of the young boys, Johannes Stahl's son. He grabbed hold of him and forced the boy to go in front of him through all the rooms in search of his mother. When the boy refused to go into a room, the marshal lashed him hard across the back with a leather whip. His mother could not endure seeing her son punished any longer, and she gave herself up.

        On another occasion, the marshal cruelly mistreated brother Hans Kleinsasser, the church Elder, who had protested against this brutality to innocent people. He ordered the Elder's hands to be bound behind his back, took him out into the street, and tied him to a horse as if to bring him prisoner to Hermannstadt. Fastened like this, Hans was forced to run beside the horse for part of the way, until at last the official released him.

        During this unhappy period, which lasted nearly three years, the villagers at Kreuz often petitioned the authorities at Hermannstadt to send away the people now coming to their village, for more and more kept arriving. Although the believers did no harm to anyone, the villagers would not tolerate their influx: the old serpent's malice was too great. With many gifts and continual petitions therefore, the village people prevailed on the authorities to let them wreak their fury on the believers.

        On August 10, 1767, the same marshal came to Kreuz, sent by the Hermannstadt City Council with orders to remove every unauthorized person from the village. The justice of the peace immediately summoned the Elder and one other brother to appear before the marshal, who told them that on the following day all brothers were to stay at home and not leave their houses, for he had an order from the city council to read to them. He sent the two brothers back to the community without disclosing the purpose of his coming visit, but the brothers gathered from others a clear enough idea of his reasons and intentions. So all the brothers and sisters prepared to wait patiently and to bear whatever God, their faithful and loving Father, would permit the godless people to do to the church community.

        The following morning, August 11, the marshal came accompanied by all the officials and elders of the village, with Justice Hahn as arbitrator and with bailiffs and constables and citizens and many peasants, all pushing into the community in an arrogant, aggressive way. The justice of the peace first read out a stern order from the city council: All who had moved to Kreuz from other places must leave the village immediately. If the said people would not obey voluntarily, then force would be used against them.

        The brothers replied, We cannot and will not obey, for it is against God, against our faith and consciences to stop gathering in community and separate from each other.

        At this answer, the peasants began rampaging as if they meant to tear houses, farm buildings, and everything else to the ground. They broke the ovens and tore out the distilleries, until the justice of the peace restrained them by saying, We have no orders to destroy homes and buildings, only to drive away the people who have moved in. His words made them stop their uproar.

        Then the brothers from other places were asked once more whether they would move from Kreuz or not. Brother Georg Waldner was the first to reply. He said briefly, No, I am not going to move.

        Immediately the marshal ordered the peasants standing near, Seize him! Before the words were out of his mouth, the men took hold of Georg, flung him to the ground, tied his hands behind him so tightly that his fingers turned purple, and dragged him through the gate into the street. He was held fast by the rope and guarded by several peasants.

        Meanwhile, the justice strongly advised the others to go into the street. If they refused to obey, they would be flogged and beaten and would still have to go in the end. Christian Hofer said he would not go away and separate from the church of his own free will. This was at once reported to the marshal. Christian was a young brother, eighteen years old, and the marshal was beside himself with rage that such a youngster should oppose and disobey him. In his fury, he gripped Christian by the hair, threw him to the ground, and rolled him over several times. Then he ordered him to be taken out and tied to the other brother.

        The same happened to Christian's sixteen-year-old brother, Paul Hofer, when he, too, refused to go of his own accord. The bully grabbed him by the hair, jerked him violently back and forth, hit him several times with a stick, and dragged him out through the gateway.

        Afterward, as the peasants knew which brothers came from other places, they drove all the rest of these from the yard. Any who did not go willingly were forcibly removed. Once they were outside, the peasants hemmed them in to guard them and compelled them to go as far as the churchyard, where they shut them inside the enclosing wall - about forty-six in all.

        Here they were separated. Each had to return from where he had come. The brothers, sisters, and children from Stein were sent on a wagon with a two-man escort to Stein. Brother Georg Waldner with his household was sent to Hahnendorf, and Dorothea Nägeler with her three daughters to Gross-Schenk.

        Joseph Müller and Andreas Wurz and their households (although Andreas was not at home at the time) were sent to Eibesdorf and Bassen by the Medias road. Georg Gurl, an old, bent man, was sent with his Lena to Gross-Alisch. There was no pitying or sparing the old, sick, or crippled. All were treated alike: they must all be taken off, and no one might remain on the place except Hans Kleinsasser and his two brothers who had originally been brought there from Grosspold.

        To men's eyes, it looked as if the community with its gathering of believers was now rooted out and destroyed. The enemies of God were delighted and said to each other, That's the end of them. But the outcome was not as they expected.

        Brother Hans Kleinsasser and his brothers were deeply grieved and troubled to have to watch such ruthless violence used on their fellow believers and beloved brothers and sisters, who had caused no harm to anyone. They had only withdrawn from the world and its society and lived together in peace and unity. Yet this had roused the devil and his children to fury. In hate and envy he used the angry crowd to drive out and scatter the faithful until it was thought they would never come together again. The ungodly people spoke as David quotes in Psalms: Come, away with them, let them be a nation no longer, let Israel's name be remembered no more. (Psalm 83:4)

        Undoubtedly, if the community and gathering of believers had not been brought together by God, and if the hearts of the faithful had not therefore been bound together by love, their scattering would really have proved a final blow at that place and time, since natural man lives according to the flesh and does not care or strive for community and self-surrender. He thinks only of himself and is bent on his own interest, not the cause of Christ.

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1767 The scattered people gathered again

         But the brothers and sisters who had been forcibly scattered had one resolve in their hearts: as soon as they could, they would gather at Kreuz again in spite of the opposition, threats, and commands of ungodly people. At Hahnendorf brother Georg Waldner fearlessly told the marshal to his face that he, Georg, would stay only as long as he was chained. The bully flew into a rage, cursed and swore horribly, and punched Georg hard several times. The brother bore the abuse in patience, lifted up his hands, and thanked God for finding him worthy to suffer a little for the divine truth. Once the marshal had gone on his way to Hermannstadt, Georg Waldner and his household took the road to Kreuz and arrived three days later. Those who had been transported in the direction of Medias also arrived in Kreuz late on the same day as the Waldners.

        Dorothea Nägeler was sent back from Gross-Schenk by the village officials. The peasants who escorted her there had to take her back again, for the Kreuz officials had failed to supply them with a written order from the higher authorities at Hermannstadt, and the officials at Gross-Schenk maintained it was not the Kreuz officials' business to give them orders.

        The brothers from Stein also returned little by little to Kreuz, and by God's merciful leading nearly everyone was back within a week. All the brothers and sisters were very joyful, and exulted with praise and thanks to God for bringing them together once more.

        The Kreuz officials soon discovered what was happening, and the justice of the peace arrived with several other people to demand what they meant by coming back again. He ordered them in strong terms to assemble in the churchyard or else leave the village. They told him they absolutely refused to separate: they would rather remain together, waiting in patience for whatever God would allow for them. So about thirty people were arrested and imprisoned in the churchyard. At the same time the officials assured them that if they would consent to move away from Kreuz they would be released.

        The justice of the peace then informed the authorities at Hermannstadt that the people he had removed were all back in Kreuz again, and he had arrested them and locked them up. What, he asked, should he do with them now? He was told to keep them locked up pending further instructions.

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1767 Joseph Kuhr and Johannes Stahl's journey back to the community

         On August 27, 1767, brother Joseph Kuhr and Johannes Stahl arrived at the community in Kreuz and were welcomed with great joy. There is an account earlier in this book of the sufferings endured by these two dear brothers while fettered and imprisoned for their faith, also of their expulsion from the country. Now I will record a little of what happened to them on their journey through Poland, Moldavia, and Wallachia.

        On the third day after leaving the mountains, they reached a small market town in Poland. Here they tried to find work and lodging for the winter, since they were very poor and, as can be imagined, had almost no food and clothing.

        When they were unable to find any possibilities in the town, a woman advised them to go to Zaleshchiki, where the King of Poland had built a cloth factory. Many Germans were there, she said, and they would find plenty of work. Setting out as directed, the two brothers crossed the frozen River Dniester and reached Zaleshchiki on St. Nicholas' Day. While they were in the market place, the police sergeant came out of the town hall and asked them who they were. They told him they had been exiled from Transylvania for the sake of their faith. For three weeks they had been moving from one place to another as pilgrims and strangers in this foreign country, and now they were looking for a lodging and for some possibility of work during the winter. On hearing of their plight, the police sergeant was full of sympathy. Come with me, he said, took them to a German innkeeper, and asked him to give the brothers lodging. He paid for a drink of brandy, too. The innkeeper willingly accepted them, and they found employment as well. But all the noise and bustle at the inn disturbed the brothers' rest when they were tired from their work, and so they looked for different accommodation.

        Brother Joseph spent the winter chopping wood. Brother Johannes hired himself out to a clothmaker.

        When springtime came they left Zaleshchiki on May 15, 1767, and traveled by way of Moldavia and Wallachia, through Botosani, Jasch, Focsani, Bucharest and Crajova. They stopped for a time at some of these places, working for people in order to earn money for their expenses on the road. They also asked about freedom of religion in the country, for in Moldavia, Tartary, and Wallachia everyone was free to practice his own religion. What was more, Germans were not required to pay taxes and tribute. *

        In Crajova they spent a week looking for someone to guide them over the mountains into Transylvania. They were directed to a village called Benschiest, where they met many Wallachians from Transylvania and stayed with them for two weeks. Among them they found three who were willing to take them. They agreed to a payment of three gulden, then set out together on the wild, dangerous crossing and came safely over the Wallachian and Transylvanian mountains. **

        Once in Transylvania, they could not travel openly for brother Joseph was well-known far and wide in the area. Nearing Kreuz, they met a Wallachian acquaintance who said Now, Joseph, where have you been? Joseph replied, Don't waste time asking where I've come from; give me some bread instead! For they had not had anything to eat that day. The Wallachian at once pulled some bread from his pocket and gave them all he had.

        So they came to Alwinz by night and went together to the house of Michel Kuhr, Joseph's son. Michel, however, had recanted and become a Roman Catholic, and since brother Johannes Stahl heard that his wife and children were with the community at Kreuz and Stein, the two brothers did not stay in Alwinz. They had a little to eat and left that same night, arriving in Kreuz on August 27, as stated above. The community welcomed them with tremendous joy.

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1767 Delphini's attempt to take the community's children

         Meanwhile, the brotherhood had heard of the terrible plan of Delphini, that murderer of souls. After the Jesuit's attempt in the previous year 1766 to destroy the church at Kreuz and Stein, he soon realized that the methods he had used at Alwinz would not be successful here: he would have to use still stronger measures. He therefore made up his mind to take the community's children by force and put them in the orphanage at Hermannstadt, while incarcerating the adults in different prisons. Those he could not intimidate into denying the truth and deserting their faith, he would exile from the country as he had exiled Joseph Kuhr and Johannes Stahl. But it is obviously not left to the wolves to decide whether sheep should live or not, so it was not in the Jesuit's power to wreak the violence of his heart on the Lord's little lambs. God the Lord stood in his way and defeated his purpose, for the authorities at Hermannstadt would not consent to his cruelty without a direct command from the imperial government, and they refused to implement his plans.

        At this, the infamous Delphini started out for Vienna to see the empress. He took with him the unfaithful Märtl Roth, who had been Elder at Alwinz. They stopped in Sabatisch on the way in order to visit Zacharias Walter and the newly converted (or rather recently misled) Christians. As a result, negotiations were prolonged until well into 1767. Once Delphini had received complete power and freedom to root out the Anabaptists, he returned to Hermannstadt in August. When he showed the imperial order to the authorities, the lords of the council could no longer oppose him. The mayor of Hermannstadt wrote a letter to the justice of the peace at Kreuz, ordering him to keep his prisoners in safe custody. A Roman Catholic priest would arrive shortly, and he would deal with them. A house should be prepared for him and he should be given all the help and support he asked for.

        As the village refused to tolerate us living together, the brothers had to think about what they should do: If it was God's will, they would move to some other place or leave the country. But they had not known where to go. On hearing that their little, defenseless children were to be taken from them, and to be baptized and brought up in the Roman Catholic faith, they felt all the more that they could not delay, and grew still more concerned to find a way to flee before the authorities could act. Nevertheless they first gave the question very careful consideration, laying it before God and searching the Lord's Word to learn whether they might take this step with a good conscience or whether it was against God. In the Lord's words they found the freedom to flee from oppression without harm to their consciences, for Christ and his apostles had also withdrawn, and the angel of the Lord had said to Joseph in a dream, Rise up, take the child and his mother, escape with them to Egypt, and stay there until I tell you; for Herod is going to search for the child to destroy him. (Matthew 2:13)

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1767 Preparations for the secret flight

         At that time, too, the fiery dragon was trying to find the bride and companion of Christ and to eat her children. Christ said to his disciples, When you are persecuted in one town, take refuge in another. So the little, persecuted flock was resolved to save their innocent children by flight whenever God gave them a way. (Revelation 12:6; Matthew 10:23)

        Just at this time, God brought our two dear brothers, Joseph Kuhr and Johannes Stahl, back to us, and almost the first words brother Andreas Wurz said to them were: Now brother Joseph, have you come to lead us out of here?

        Brother Joseph replied, Yes, brother Andreas, if it is God's will.

        Then the two brothers reported that in Moldavia and Wallachia there was land, places to live, and freedom in plenty. The Wallachians, who made up the bulk of the population, belonged to the Greek Catholic religion. In the towns and villages lived Greeks, Jews, Armenians, and in some places Philippeners.

        Nobody was harassed or coerced on account of religious beliefs. The country was subject to the Turkish sultan, who appointed the princes. It was a hot and fertile land and produced very fine wine. But few people lived there, so in some parts great stretches of land lay wild and uncultivated. There were ample pastures, meadows, and croplands, as much as anyone could wish. The brothers described how they had once met a man on the road whom they had greeted and asked why he was out in the deserted countryside all alone. He told them he was a shepherd. The brothers asked, If you are a shepherd, where are your sheep? He pointed out his sheep, which were grazing in such deep grass that only the very tops of their heads could be seen.

        These reports gave the brothers more courage for the journey, because they realized that God was showing them the way. They were certain that God had sent the two as guides and leaders. This proved the case, as will soon be recounted.

        Joseph Kuhr, Veit Glanzer, and Lorenz Tschetter were then asked to go to the mountains near Kronstadt and find out where it was possible to cross into Wallachia. *

        The three brothers reached the mountains and looked for a way to cross and for guides to take them. They were successful in their mission, for four Wallachians agreed to a fixed payment to take the community with its women and children out of Transylvania and over the mountains into Wallachia, It would be extremely dangerous, for if they were caught by the border patrol it would cost them their lives. Such guides were either impaled or hanged.

        While the three brothers were away, the others made preparations for the journey. Various belongings were sold quietly, and sacks and bundles of clothes and bed linen were prepared to carry on their backs.

        The return of the three brothers was delayed, however, and meanwhile, one message after another told that the Jesuit had everything arranged. He had already written to the Szekler district for a regiment of soldiers, and the people in the village were daily expecting its arrival. The brothers and sisters were full of fear and anxiety as they thought of their little children. They could not wait for the three brothers' return, but ordered drivers and wagons from the next village, intending to flee secretly by night and so escape Delphini, that murderer of souls. They hoped they would meet the three brothers on the road.

        Those imprisoned in the churchyard were not strictly guarded. They could go in and out as long as some were always there. The guard kept the key behind the churchyard gate in a hole in the old wall; the prisoners had spied out its hiding place. Our plans were also no secret, but obvious to the officials and the whole village. They were glad to see us preparing a secret escape from Kreuz by night, for that would make it easier to excuse themselves to the lords in Hermannstadt. The villagers were frightened of the Roman Catholic priests as well.

        All was ready for the flight. The hired drivers were to bring their wagons into the community yard as soon as darkness fell the following evening. A message was given to the prisoners that they would be sent word when it was time to leave. But it seemed in no way God's will for us to escape unseen in the dark. God in heaven had a quite different plan, and that is why our arrangements failed. When the sun had set and the night grown dark, everyone was waiting in great anticipation for the wagons to arrive. But nothing went as expected and no one came, so the prisoners received word that they could not set out that night. The next day the wagoner in charge said he had lost both his horses, and that was why he could not come.

        Again an arrangement was made with the drivers for the following night; if it were God's will, we would then begin our journey. The prisoners were told to be ready to start out at nightfall. They waited and waited, longing for word to come for them to leave. They took the key so that nothing could happen to prevent them. But things went no better than they had on the first night. Once more the drivers did not appear, and the whole plan failed. Yet again the brothers made a firm arrangement with the wagoners, who promised they would most certainly come on the third evening. So for the third time everyone made ready to leave.

        That very evening, the three brothers returned from their errand, bringing good news with them. At first, Joseph Kuhr was not at all pleased that there had been plans to start out before he and his companions were back, but he was appeased when told what acute danger was staring the community in the face. That evening, too, we waited for the drivers. That evening, too, the wagons did not come. No one knew what to do next. It almost seemed as if the Lord did not want us to move.

        Because the journey was hindered in this way, the brothers gathered that same night, and, in great fear of God, considered what must be done next. They unanimously agreed to ask God's guidance by casting lots, and this they did. They called earnestly upon the Lord, beseeching God to look graciously on them in their need and show them whether it was his fatherly will for them to move, or whether they should stay and await whatever fate God permitted. Each believer was fully prepared in his heart to obey God's will and be at peace whichever way the lot fell, whether God showed us we must leave at once, or showed we must remain to await bonds and imprisonment.

        After this earnest prayer and pleading to God, the lots were cast in his name, in complete surrender to his will. And the Lord showed us we should leave. The whole church community found great joy and comfort in this decision. New hope and courage rose in them and they resolved not to flee secretly under cover of darkness as they had planned earlier, but to set out in the full light of day. The prisoners were told of this resolve that same night. All were in complete agreement and had full trust and confidence that God would send his holy angels to go with them on the journey to prepare their way and path.

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1767 Orders given to prevent the move from Stein

         Meanwhile, the village officials at Stein had heard of the brothers' preparations to leave. They immediately passed the information on to the authorities, who forwarded instructions to arrest the people and so prevent the move.

        Before the messenger arrived with the order, however, half the people had already left Stein by wagon. The rest were still in the house, intending to follow when evening came. These were brother Martin Glanzer, his sister Margarethe, his brother Christian's widow Maria and her son Christian Glanzer; also Paul Glanzer, his wife Barbara, and Gretel Wipf (the eldest daughter of Anna Wipf, who at this time was imprisoned in the penitentiary at Hermannstadt).

        The officials arrived at the community accompanied by several peasants with weapons. They found the group still in the house, arrested them, took them to the churchyard, and set a guard. The next day the prisoners were moved to the market town of Reps and handed over to the lords in authority there. The two brothers, Martin and Christian, were put in a church the sisters were guarded in a room.

        Brother Paul Glanzer escaped when the others were arrested. Although great efforts were made to catch him, he got away into the woods. For a long time he did not know which way he should choose, whether he should follow the first group to Fratum, or give himself up and be with the prisoners, for he found it very hard to leave his brothers and his wife. In the end he decided he should go after the main group to tell them the others had been captured; he reasoned that he could do nothing to help the prisoners even if he joined them. God had helped him to escape; therefore, he could not feel free to run into needless danger. He followed the main group to Fratum and broke the sad news that the others had been arrested and he had only just managed to get away.

        The church community was deeply distressed at having to leave their dear fellow members behind, but since there was nothing they could do to alter the situation, they put the matter in God's hands. Every day in their common prayer to God they interceded for the prisoners.

        Now brothers were sent out to find a way across the river and someone willing to take us over. They received the same answer as before: We would be taken across if we had a permit; otherwise not. The community was thrown into great anxiety, not knowing how we could cross the river. We were afraid the Reps magistrates might pursue the people from Stein, since they had already imprisoned some of their number. But God the Lord, in his mercy, made a way through our difficulties, and we were strongly aware of his help.

        Brother Joseph Kuhr and others made every effort to find a place where we could cross. They discovered a village upstream where a wagon could ford the Olt when the water was low. Then we saw clearly how God had prepared a path for his people. During the three days we had waited, the water had fallen until it was very low, and we could risk driving through.

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1767 The difficult journey to Kronstadt and over the mountains

         The brothers arranged to pay a wagoner from the village to take us over. He came with his wagon harnessed to two yoke of oxen, and we loaded the most necessary things on to it. Another man brought a punt to ferry the people over.

        On October 7 we set out just as darkness was falling and our two wagons safely forded the Olt. The people were ferried across in the punt. When the whole group was on the other side, we praised and thanked God and went forward on our journey in his name. We reached the great Kronstadt forest - a day's journey from one side to the other. This was a strenuous night, for we kept walking the whole night through. We could not stop to camp until we were out of the forest. Every time there was a short pause for rest, the people were so weary that they collapsed on the ground and slept. We had to take care not to lose any by leaving them behind asleep. By the time we came out of the forest it was broad daylight.

        We therefore camped in the woods beyond Nussbach and stayed there for two days and a night.

        The brothers now hired a wagon with six horses. We had to pay the driver six gulden for it, and gave the money gladly for we were only too happy to get someone. At sunset, we started out again. The wagons had to keep to the road and pass through two villages, but it was too great a risk for the people to go that way.

        The wagoner sent his helper to guide the people, and he took them across the fields to the hills and valleys to bypass the village and meet up with the wagons further along the road. Finally we reached Kronstadt Heath. The hired driver refused to pause for rest. He kept the horses going, and our wagons and people were not allowed to lag behind, because he was afraid he might be stopped. He hurried on to get around Kronstadt before day. We had found it strenuous to cross Kronstadt Forest, but this night was far more grueling. Many discovered what they would never have believed possible: they could walk while they slept - or sleep while they walked.

        With great effort we succeeded in passing Kronstadt by daybreak and turned to the right into a small valley running up toward the mountains. We had to stop here, for we could go no farther. Young and old were completely worn out by the exhausting journey. Somewhat refreshed by a rest and a little food and drink, we made our way deeper into the woods for we could be seen far too easily. Many people caught sight of us and reported in Kronstadt that they had seen a crowd of men, women, and children in the mountains. On hearing this, others came out to have a look at us but did not find us because we had moved to a better place in the woods.

        Brother Joseph and another brother went to the village where we had hired guides. They were not at home, because we had arrived somewhat earlier than the time arranged. The community was again filled with anxiety, in dread of being forced to go back.

        A huntsman came on us in the middle of the dense woods. He asked us who we were. We told him that we had left the Hermannstadt district because our faith was not tolerated there. He said, You're in a sorry plight and no mistake! You're like a bird flying into the net. We gave him a drink of brandy and asked him to keep quiet about us and not betray our whereabouts. For a long time he kept refusing and would neither accept the brandy nor promise to remain silent. He said he was bound by oath to tell his lord whenever he met such people in the woods. When we kept on offering him a drink, he finally took one, then went off through the wood, shouting and calling as if other huntsmen were near, but no one answered.

        The encounter redoubled our fear and anxiety, for we thought we would all be caught. The elders, however, in particular Andreas Wurz, encouraged the flock, telling us we should not have so little faith and so quickly lose trust in God's help. If it were God's will for us to be imprisoned, we should patiently accept it at his hands. What help was all this talk and moaning and groaning?

        That very same day the guides returned, and we made ready to leave in the evening. It was impossible to take the wagons over the mountains, so we loaded what was absolutely necessary onto the four horses. We unharnessed the four oxen and drove them with us, leaving the empty wagons for the guides to bring through customs as opportunity offered.

        When everything was ready and the sun began to sink, we started on our way again. It was October 13. The guides led us through pathless thickets and wilderness, for they knew where we would be safe from danger; they were familiar with every path and hiding place in the mountains. The ground began to rise sharply, and often the only way was to clamber up on hands and feet. Each of us had to scramble up as best he could, so as not to be left behind. In some places it was hard work to bring the laden horses up the steep slopes. The climb went on all night. Every reader can imagine how difficult and exhausting it was, with little children on our backs, with young, old, and weak, all struggling up the high mountainside in the dark of night. All did their utmost, using their last drop of energy without sparing themselves. All hurried on, eager to flee from Babel and the abomination that causes desolation.

        At dawn, we came to a high wall of rock in the middle of the forest. We had to stay quiet here the whole day.

        By now the bread and other food we had brought with us were used up and we had nothing left. The guides had to go back to fetch bread and flour. They returned with it by nightfall. After we had eaten, we again set off, climbing on up the mountain until at last we came out of the woods to the bare, smooth rock above the timberline. When we reached the crest, we halted a little while. Then our guides told us that we had already succeeded in crossing over the border into Wallachia and were out of danger. We could now release the dogs, which we had had to keep on the leash until then.

        From the lofty mountain we could look back on a wonderful moonlit view of Burzenland with its villages scattered across the plains. *

        We continued our journey until daybreak, going down little by little on the further side of the mountain until we came to a stream and made camp. Then we held our common prayer in thanksgiving. We praised God for delivering his people from the hand and power of the false prophets and murderers of souls, and for graciously helping every one of us to cross the terrible mountains so that not one was lost or came to any kind of harm.

        The Jesuit Delphini had planned to take our children from us and put them in the orphanage. He had induced the Roman Catholic empress, Maria Theresa, to consent. Everything had been prepared in the suburb of Hermannstadt called Trenchment. Beds stood ready for the children.

        But God brought Delphini's plans to nothing, for the net he had spread to trap us was torn, and when he came to take us, we were already out of the country. Praise to God who did not leave us a prey to our enemies' teeth! We escaped with our lives, like a bird from the fowler's trap; the trap broke and so we escaped. Our help is in the name of the Lord, maker of heaven and earth. (Psalm 124:6-8)

        We rested and recovered a little, had some food and drink, and then were on our way again. The guides told us to follow the course of the stream, not leaving it until we came out of the mountains onto lower land. We paid them what we had promised, and they went back to fetch our wagons and baggage.

        All that day and some of the night, we followed the stream. Soon we had to keep crossing from one side to the other. The further we went, the larger and more powerful the stream grew, and as the current was swift, we could scarcely wade over without being swept off our feet.

        Our first night in Wallachia we camped in the woods and made a few fires to dry our wet clothes. There was no lack of wood and water - only of food. That evening each of us received a small piece of meat and a little balukas, but we had nothing else. The next day we set out with empty stomachs and went on until, at about ten o'clock, we finally reached an inn. There we were able to buy a little millet meal and milk, so we could have some food. Everyone was given some wine as well.  **

        We continued following the stream, which was now too deep for us to wade, and after a few days reached Campina, our first market town in Wallachia, where goods were stored for transport to Transylvania. We had to wait until our wagons and other belongings had caught up with us. Although we had little food, because in some places there was no bread or flour to buy, we bore it without complaint. We were full of joy that through God's help we had escaped from the false prophets! We could now serve God in freedom, without anyone preventing us, and could remain together in peace and unity. ***

        At the same time our hearts ached for the beloved brothers and sisters we had been forced to leave behind in prison in Transylvania. We longed to know what was happening to them. Paul Glanzer and his brother Veit Glanzer were asked to go back to Transylvania to visit them in Reps and Hermannstadt.

        Setting out in God's name, the two brothers came first to Reps, then to Hermannstadt, and told the prisoners how God had helped us escape to safety. They passed on greetings from all the believers, and their eyes were wet with tears as they took leave and made their way to Alwinz. Then they went back to Kronstadt. On their return to the church community in Wallachia they were accompanied by Elias Wipf - the brother who, as we described earlier, had been imprisoned for a time in Klausenburg with Jakob Stutz and had afterwards recanted. Now he was put into exclusion for his unfaithfulness; he repented and was reaccepted.

        After the brothers and sisters from Stein had been imprisoned for two months in the fortress at Reps, they were transferred to Hermannstadt and imprisoned in the town hall with the rest of our people.

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1767 Searching for a suitable place to build

         On October 26, 1767, we left Campina and went further into Wallachia. We came to Ploesti, where we had to go to the police commissioner to have our names recorded. This nobleman then wanted us to settle on his property. We agreed to do this if the place was suitable, and he sent a man on horseback to accompany us to his estate at Tschakerlain. On arrival we were confronted with a forbidding wilderness. The soil was certainly very rich, and there was running water with a mill beside it; but there was no wood, not even enough to keep a fire in the stove, far less to build houses. Since the lack of wood made the place unsuited for us, we decided to travel further. *

        We sent Hans Kleinsasser, the Elder of the church, and brother Joseph Kuhr to Bucharest, the capital city of Wallachia, to look for somewhere the community might settle. The two brothers reached Bucharest, and while they were walking about the city, a German asked them who they were and what they were doing. They explained that they and their wives and children had fled from Transylvania because they were not allowed to practice their faith there. Now they were looking for a place where they could settle with their wives and children, widows and orphans.

        The German, a native of Saxony named Jakob Friedrich Wölfl, responded, Come out to the country with me, and if you like it there you can settle next to me. There is plenty of room.

        The brothers were glad to meet a German. They went out to his property with him and had a look at the area, and since they liked what they saw, they decided to move the whole community there.

        They returned to Tschakerlain and told the community they had found a good place where wood, water, and everything else they needed was available.

        So we moved on again from Tschakerlain to the place we had chosen, and arrived on November 16. The estate belonged to a magnate or nobleman named Kätzike. The place was called Tschoregirle after the brook there. It means ravens brook. **

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1767 Dugouts built for houses

         Winter was approaching and we had no houses or shelter, so of necessity we followed the custom of other poor people in this country, and built ourselves burdeen, or dugouts. They were made like this: A hole was dug in the ground as long and wide as one wished the house to be. Next a post was set up in the middle of each end, and a beam or ridge pole was raised and put across the top. If the dugout under construction was longer than the beam, another pole was erected in the middle to support the join in the ridge poles. Then from both sides the hut was covered over with pieces of wood, one end resting on the earth, the other on the ridge pole that was supported by the posts. Then the wood was covered with a little straw, and dirt was spread on top. One or two windows were put in one gable end, a door in the other, and all was made as watertight as possible. The stove was put wherever one wished. We hurriedly built five or six such burdeen in order to have somewhere to live through the winter. Although it seemed strange to us to live underground like this, we were well content to have reached a place where we could be in peace and have complete freedom of religion.

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1768 Work was established/Spinning, Weaving and Pottery

         Jakob Wölfl, who was in service with the prince, was not at home when we arrived, but was away collecting sheep tax from the farmers. He came home three days before New Year. A week later, he became very sick and after another two weeks he died. We brothers bought the house where he had lived, the garden which he had newly begun, a piece of land seeded with winter crops, ten head of cattle, twenty-four beehives, and some household equipment. We made the purchase on January 27, 1768, and it cost us 200 gulden in German currency.

        We managed to get through the winter and began little by little to set up our spinning and weaving. When spring came we started seeding the fields for summer crops. With strenuous effort we cleared the thorny brush from a large piece of land for an orchard, planted a vineyard, and set to work building houses.

        This spring, brother Joseph Kuhr and Paul Glanzer were again sent on a journey to Transylvania to visit the prisoners in Hermannstadt. Brother Joseph also had a great longing to bring his children back with him to Wallachia, for they had remained in Transylvania. But although Michel Kuhr promised that he and his brother Andreas and sister Gretel would follow their father later, he did not keep his word, for his heart was set on his riches and worldly goods and he could not bring himself to leave them. So Joseph Kuhr and Paul Glanzer did not succeed in more than visiting the prisoners, and they returned alone.

        Brother Johannes Stahl was by trade a potter or maker of porcelain, and so we thought we should set up a pottery first of all. We bought bricks from a nobleman and began building a kiln on an open space. We covered it with some mortar to protect it a little from the weather, and intended to build a proper workshop afterward. The wheel was set up in a burdee. In a short while Johannes succeeded in producing beautiful whiteglazed dishes. The nobility, even the prince himself with his princess, came out from Bucharest to visit us and see the pottery. Sometimes seven or eight carriages were in our farmyard.

        It looked as if in a short time we would do very well, but the sun soon went behind dark clouds. This was not the place for God's church to gather and be established. He had planned another, as we shall see.

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1768 Severe sickness/Start of Russian-Turkish war

         When spring was over and the hot months of June, July, and August followed, God allowed a very different time to come. Severe sickness broke out among us, as often happens to those who move to a foreign country and are not yet acclimatized. On many days, sixteen to eighteen people lay sick in bed, mostly with very high fever. At this time some fell asleep in the Lord, among them dear brother Georg Waldner, who died with a peaceful heart on August 16, 1768, at the age of 56. He had been schoolmaster for the community. For six years he had taught the children reading, writing, singing, and other useful subjects to the praise, honor, and glory of God. He had introduced the weaving trade in our community and had taught it to some of the young brothers.

        In the same year, 1768, a war provoked by the Poles broke out between the Turks and the Muscovites, or Russians. The Lord's church suffered great harm in this war, as will be described later.

        Because we had to contend with severe sicknesses that persisted all through the summer and autumn and right into the winter, we were unable to continue building. It was all we could do to bring in the winter-sown crops we had bought and our summer crops as well. The water was very bad, so we had no wish to stay, but planned to move to a fresh place where the drinking water would be fresh, too. We moved in the following spring, after spending two winters in the dugouts and managing as best we could.

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1768 Incident over a wooden cross

         An incident with most unhappy results for the church took place this winter, and a short account is given here. The majority of people in the country were Wallachians who belonged to the Greek Catholic religion and observed its idolatrous customs. Everywhere in the country along all the roads, at crossroads, and wherever a road branched off, numbers of stone and wooden crosses were set up. The passersby bowed to them with great reverence and made the sign of the cross by touching forehead and breast. We considered these observances blind idolatry, and the young people - more out of childish mischief and recklessness than godly zeal - took upon themselves to damage and disfigure some of the crosses. They pushed them over or hacked at them with a hoe. When an older brother spoke to one of the boys about it, he resisted the admonition by demanding, Do you want to encourage idolatry then?- and so on.

        One day a Wallachian happened to see what was going on. He at once reported it to the household priest of the nobleman on whose land we were living, and the priest immediately informed the nobleman. It was accounted a very grave offense.

        The nobleman sent for Joseph Kuhr, told him this was a serious crime, and explained the law of the land on the point. The country was subject to the sultan, but he had granted the right and privilege that no Turk might mock religious ceremonies and crosses or treat them irreverently. If any Turk out of anger or spite were to deface one of the crosses with saber, knife, or hoe, and were caught in the act, the law demanded that either his hand must be cut off or else he must pay five hundred bags of money - and one bag alone equaled five hundred gulden. We must understand the gravity of what we had done.

        Brother Joseph told them he was very sorry, but he had not been aware of what was happening. It had occurred without his knowledge. The nobleman said he could bring forward eyewitnesses. He kept insisting that the culprits should be handed over so that the law could be enforced and their hands cut off. We humbly pleaded for pardon and asked the nobleman and his priest to take into account that we were newly arrived in the country and did not know the severity of its laws, and that the offense had been committed by youths without understanding. But the two were far from ready to respond to this pleading. More than once they threatened to report the matter to the prince, so the community was extremely anxious about the outcome of the affair. The brother responsible for the damage contrived to disappear for a time, until the trouble had blown over.

        There is no doubt that God in heaven softened the nobleman's heart, for he finally gave in to all the persuasion. God be praised, he dropped the case that had seemed so serious a threat to us

        I have reported this as a warning to young people and those who live after us, so that they do not get into trouble out of rashness and impudence, causing difficulty, distress, and expense to the whole church. This is no true witness to the ungodly. Rather let us be steadfast witnesses for the truth when the occasion demands it.

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1769 A new place to settle

         Springtime came and the brothers looked around for another place to settle. They found a beautiful area that the Wallachians spoke of as the lowest part of Paradise. It was called Presetschain, from the name of the nobleman who owned it. Years earlier, there had been a nobleman's manor house there, but it had fallen into ruin and only the fruit trees - apple, cherry, and plum - and the nut trees remained. Wood for building was so close at hand that we could haul four good, full loads a day;' about eighty logs altogether. There were fields to cultivate and pasture for the cattle right at our door, much better soil than a Tschoregirle, and good, fresh water.

        As the new place was not far from the old, about seven, or eight miles, we planned to take down the house we had bought and haul it over. But Katzike, the owner of the estate where we were living, was very angry with us for wishing to leave his land. He wanted to keep us by force, and forbade us to remove anything from his property. He could not, however, prevent us from moving, because the prince had given us permission to settle where we liked.

        On April 3, 1769, nearly every able-bodied brother left Tschoregirle, crossed the River Ardschisch and went to Presetschain to start building on open ground. Because of his work, brother Johannes Stahl remained at Tschoregirle with brother Hans Kleinsasser and the women and children until the housing was ready. *

        That spring, five soldiers came to us, deserters from the imperial army who had crossed the border into Wallachia. They said they wanted to be our brothers, and one of them requested and received baptism. That whole summer they helped in the work, but when autumn came and the brotherhood was all at Presetschain, troubled times began. Then one after another of the soldiers went away until not one was left. Some went secretly, stealing this or that from the community as they made off.

        Work on our buildings progressed: during spring and summer of that year we built three houses and a good barn for the cattle. We again built a kiln for our pottery. By the end of October most of the work was done and the crops had been harvested from the fields. The houses were not walled with masonry or made of boards. Split hazel sticks were woven between three sticks like a fence and plastered inside and out with clay. The rooms proved warm and serviceable, for winters are not so long and severe there as in Russia. Sheep and cattle had been driven out to pasture throughout the previous winter. By the end of February, grass and leaves were already appearing.

        We had to pay the prince a yearly tax of forty talers. In addition, there were taxes on sheep and bees. For every sheep we had to give five paras (two pass make a groschen, or three kreuzer) and the same for every hive of bees. We did not need to pay taxes on cattle, but five paras for each hog and horse. We had also agreed to pay fifteen gulden and a tenth on field crops to the magnate, Katzike. The nobleman at Presetschain was young and poor. We agreed with him to pay a yearly rent of five gulden and a tenth of the field crops.

        On November 13, 1769, at Presetschain, our dear brother, Andreas Wurz fell asleep in the Lord with a peaceful heart. He was fifty-eight years old and for four years, through sad and troubled times, had worked faithfully and honestly in the service of steward, or householder. Brother Paul Glanzer was elected steward in his place.

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1769 Russians conquer the Turks/robbed people

         By now, we were quite well established and had every hope of enjoying a quiet and peaceful life in the houses we had built with sweat and toil during the summer. But soon after dear brother Andreas Wurz's death, a time of extreme need and distress set in, for the Russo-Turkish War, which had broken out in Poland in 1768, continued into 1769.

        The Muscovites or Russians got the upper hand. They were victorious in one battle after another and took one city after another, so that in a short time they had conquered all Moldavia and Wallachia. Count Rumiantsev, field marshal to the czar, even led his army across the Danube and took a number of towns in Turkey. In honor of this he received the title Zadunaysky, which means victorious to beyond the Danube

        A factor greatly in his favor was that the people's sympathies lay more with the Russians than with the Turks, for the Wallachians - even the nobles and the prince himself - belonged to the Greek Orthodox religion and so shared the same faith as the Russians. They therefore willingly surrendered to them, gave them an enthusiastic reception in all the towns, and lent strong support in driving the Turks from the country.

        The Turks were forced to make a rapid retreat. During their flight two pashas and their men arrived at Presetschain on November 16 and quartered themselves among us overnight. They cost the already poor community a great deal. We had to supply more than fifteen bushels of barley for the horses and as much hay as they needed. In addition, we had to provide honey, butter, eggs, and whatever else they demanded. They threatened to beat us if we protested that we did not have things and could not get them. Although the nearby villages of Tschakan and Gredinai promised to send supplies, nothing reached us. The Turks did not do anything else to us, but we did not trust these brutal men. The sisters slipped away and spent the night in the woods, away to one side. The following day, the Turkish soldiers continued their flight.

        About this time, the Russian soldiers had already forced their way into the capital, Bucharest. The mob, with all kinds of shiftless and dishonest people, flocked to their standard and enlisted. Afterwards the rabble roamed the countryside under the pretext of defending their country and driving out the Turks. But in fact they did the reverse, for they stole right and left, plundering many of the nobility and treating both men and women cruelly to extort money.

        Late on November 23, several of these robbers arrived to question us and to spy out how things looked with us and what sort of people we were. It was plain that they were plotting something against us, but they went away without doing any harm.

        Then a gang of these thieves banded together. Two of them were Germans from Bucharest, men we knew quite well, and they were almost the worst of all. They planned to raid us the following day. A good friend from the village told us of the scheme, but no one quite believed or expected it would bring such terrible pain and grief as we actually had to endure.

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1769 Robbers treat community with inhuman cruelty-took everything

         Just as the sun rose on the following day, November 24, this band of godless robbers rode their horses into our farm. Their leader first asked for the steward, brother Andreas Wurz. When told that he had died the week before, they started on brother Joseph. If he were a good Christian, they said, he should make the sign of the cross, touching forehead and breast in a Christian manner. The Roman Catholics, and the Greek churches, too, have become so blind and error-ridden that simply making the sign of the cross - a man-made custom they invented themselves - is accepted as the sign of a good Christian. The Roman Catholic catechism contains the question: How can a Catholic Christian be recognized? The answer is: By the sign of the cross! - as if Christ had never told us how to recognize his true disciples. But the robbers' real interest was not in the sign of a true Christian. They began in this way only as an excuse to attack us. When brother Joseph refused to cross himself, they started swearing at us, saying, You are not Jews, Turks, or Christians. You are the very worst of filthy, blasphemous heathen.

        They began driving our people into a room. One of the Germans from Bucharest was holding a spear. He stood at the door with his weapon and allowed no one out. Then we could see plainly enough what they had in mind, and several brothers escaped through the attic. But a few consulted each other and, decided they would remain together and await whatever God would permit to happen to them. These stayed in the house.

        The robbers at once began ransacking the house, climbing up into the attics, going through all the bedrooms and living rooms and taking bedding, clothes, and other household goods, and whatever else they liked. Chests and boxes were broken open and everything was searched, for what they most wanted was money.

        When they did not find it, they were consumed with rage. They began beating the brothers to frighten them into handing it over. In fact we had very little, for we had left our house and goods unsold in Transylvania, and the journey over the mountains and two years of house-building had taken almost all we had. Although we explained this and tried to make them understand, they took no notice, but continued to harass us, insisting we give them money and be quick about it!

        Since we did not and could not give them the community's money as they demanded, their rage knew no bounds. They thrust plowshares and a shovel into the fire and heated them until they glowed red. Meanwhile they tied up brother Johannes Stahl and brother Veit Glanzer, threatening to burn them with the hot iron unless they told where the money was or who had charge of it.

        They burned Johannes Stahl's forehead a little with the fire-shovel, but he got away from them, and when another brother released him from his bonds, he crept under a bed in the bedroom and they did not catch him again.

        Brother Veit Glanzer was still in their hands. They asked him for just two gulden. As he had no money on him and could give them nothing, they wanted to burn him with the red-hot plowshare and had already pulled his shirt out of his trousers. He was so terrified that he took them to Hans Kleinsasser, the Elder, who was lying sick on his bed in the cellar. Veit begged the Elder to have pity and give two gulden to save him from being burned. In the distress of the moment, brother Hans Kleinsasser did not know what else to do. In front of the robbers he yielded to Veit's pleading and fetched out two gulden. Once they had these, they were in no way satisfied but went on searching until the pitifully small sum belonging to the community was fully in their hands and not a cent was left. They released brother Veit, who disappeared and stayed hidden until evening.

        Now that they had the community's very scanty supply of money the two scoundrels said not a word to anyone; even their leader knew nothing. The others continued with their brutality. They took one older brother after another out of the room into the yard, flung him to the ground, and lashed him with whips and leather straps until they were tired. Joseph Kuhr was most often thrown down and beaten because he could speak the Wallachian language and had done most of the talking, but brothers Joseph Kleinsasser, Peter Müller, Lorenz Tschetter, and Christian Hofer were mercilessly beaten, too. When the robbers tired from beating a brother, they let him get up, and after a short while they took another. They also went around the room striking first this person, then that, with iron hammers, clubs, and whips, while continually demanding money. As many of the brothers, sisters, and children did not know the Wallachian language, these godless robbers picked up a plate and went around with it, holding it out to people to try to explain what they wanted.

        Others came into the cellar where brother Hans Kleinsasser was lying sick, and pulled him from bed wearing only a shirt. He quickly snatched an old black coat to wrap around him before they dragged him into the yard. As he lay on the ground they beat hard on his bare feet with whips and leather straps until he was covered with welts. When they had finished beating him, they put him back in the house with the others. In the entrance room was a bed with nothing but a little straw on it, for the bedclothes had been stolen. The brother lay down on it, longing to be given a chance to rest. He soon realized that the leader and the other robbers did not know that some of their number had already taken the community's money, so he sent to ask the leader what more they wanted when the last cent of the brotherhood's money was already in their hands? The leader wished to know which men had taken it. When the brother told him, the robbers gathered around these two men, who then had to give up the money to be divided among them all. But it seemed far too small a sum and they did not believe that the community could have had so little.

        The robbers began using even more brutal methods. From what had happened previously, they assumed that brother Hans Kleinsasser might have more money, and they mistreated him still worse. Seizing him by the beard, they pulled him from the bed so roughly that almost half his beard was torn out. This terribly disfigured his appearance, for he was a good-looking, dignified man. They kicked him violently and dragged him into the yard. Under the roof there happened to be two flails of the kind used for threshing Turkish wheat. They were pieces of wood more than two spans long, about as thick as a haypole, with a heavy handle attached. The robbers took these flails and, one on each side, struck him on his back or side or wherever the blows might fall. The brother was knocked back and forth and beaten almost unconscious. It was dreadful to watch. No one would have believed that any man could survive such treatment. It looked as if his ribs and all his bones would be broken.

        When at last they stopped beating him and he had struggled to raise himself, they ordered him to kneel. One of the robbers drew a sword, threatening to cut off his head if Hans did not show them where the money was. They were still hoping to frighten him into giving more. The brother was sorry they had obtained the community's money in the heat of an unguarded moment, and he would not have given more even if there had been any to give. As they could get nothing from him, he was pushed back in the room with the others.

        Brother Mathies Kleinsasser was the next victim. He was the community's schoolteacher. The robbers dragged him from the school into the yard and beat him with such brutality that we thought he would be beaten to a pulp. He himself expected to be crippled for the rest of his life. When they could not extort money from him, they cursed and swore and flung the flails away.

        Meanwhile, others of the gang had put a plowshare back in the fire until it was red hot. They seized brother Joseph, took him into the yard, threw him to the ground, stripped him, and burned his naked body with the glowing iron. He endured everything with steadfast patience. And as they could get nothing from him, they brought him back to the group in the house.

        Then one of the robbers stepped to the door, drew his saber, pushed up his shirt sleeves, and said to the brothers in the room, Come out of there one at a time so I can cut your heads off. But when no one came, he did not carry out his threat.

        God allowed his people, his own children, to suffer such sorrow so that they might taste a little from his cup, yet he did not permit any to be killed by these godless men who were bent on murdering some of them.

        They tried every means to frighten the brothers into giving them money. They locked all the doors and threatened to burn us together with the houses. The leader ordered them to bring torches to start the fire. The believers were in terror, and in this need I prayed to God, O Lord, are you going to let your church end like this, and let your truth and light be blotted out, to disappear completely? Oh, it can't be like this! And God did not allow it to happen.

        The doors were opened and the robbers again began going in and out; they searched in every corner and started to dig under the steps. They never stopped beating and torturing the innocent, God-fearing people who had done nothing to injure them. One of them stood over Peter Müller and lashed him with a leather strap. He lashed until the sweat ran down his face and he was tired out. Brother Peter died afterwards. He fell asleep in the Lord on December 8. They pinched brother Johannes Hofer's nose with the tongs until the blood ran. Brother Hans Kleinsasser was sitting on a bench near the window. A robber leveled a gun at him as if he meant to shoot him. He actually fired, but God protected the Elder, for the bullet just missed his head and went out of the window.

        A big pot had been put over the fire on the hearth and some beans were cooking in it. The robbers took hold of it, tipped the food out onto the floor in the entry room, and stole the pot. The German from Bucharest exclaimed, Oh my God! Who did that? What a terrible sin! He acted as if he was reluctant to sin, but then sinned far worse, as will now be told.

        One of the robbers had fetched Maria Nägeler, a young sister about fifteen years old, and brought her out of the school into the yard. The godless man tormented her, telling her to make the sign of the cross. She refused point blank to do it.

        The German went up to her and said, My child, he wants you to cross yourself. If you refuse, he will cut off your head.

        She said, I will not do it. I would rather die.

        Her tormentor drew his sword as if to behead her, but when Maria would not let herself be intimidated and was ready to die rather than submit, something in him was touched, and he left her alone. After a while he looked for her again and wanted to take her with him. She had hidden herself, however, and did not fall into his hands.

        Up to this point the two Germans had not beaten or laid hands on anyone, but they cursed and swore violently when they saw that the others could not extort more money from us. The sum was too small, far too small, they said, and the other robbers should be still more ruthless with us. They therefore went to work themselves. Taking a rope, one of them entered the room where brother Joseph Kuhr was sitting on a chair. He bound Joseph's feet so that he could still walk, although hobbled, and led him outside the door. After ordering Joseph to sit on the ground, the German demanded money and threatened that if he refused to hand it over, they would torture him until he did. The brother told them he could give nothing, for all the community's money was already taken. Then they hanged him by the feet, just high enough for the very tips of his fingers to touch the ground a little, and they left him hanging. It wrung one's heart to see such inhumanity. They even put a fire under him that singed his hair and beard. The brother bore it all with fortitude. He thought he would certainly lose his life in the fire and smoke, and he cried in his heart to God: Lord, I commit my spirit into thy hand. After he had hung like this for a quarter of an hour or longer and his torturers saw that they could not terrify him into giving them money, they untied the rope and let him fall to the ground.

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1769 Johannes Waldner's own experience of the inhuman treatment

         Christian God-fearing reader! I am writing all this from my own experience. It was not reported to me by someone else; I was actually present. I saw it with my own eyes and to some extent shared in the suffering.

        Although I was a boy of sixteen at the time and had received baptism by water only a year before, God counted me worthy to share I the believer's suffering, and although this persecution was not for the sake of faith, it was also not for any offense we had committed. We suffered in innocence, & what a believer suffers while innocent is Christ's suffering.

        One of the robbers brought me out of the room into the yard. They flung me to the ground, held me by my head and feet, and one of them gave me at least fifteen to twenty blows with a stick. Then they let me get up again. The German said to me, My child, show us where your money is, or who has charge of it, and you won't be beaten anymore. But praise God for his fatherly protection that kept me from sinning against brotherly love! I said only, I haven't any money. I don't know about any money. Not a single cent. They pulled me down again and beat me as hard as before. When they got the same answer as before, they let me go and thrust me back into the house with the others.

        The same kind of brutality went on from early morning until almost evening. I cannot describe the cruel treatment of innocent people. The robbers seized and carried off whatever they liked: clothes, bedding, crockery, and all kinds of household goods; they even stripped the clothes off some of our people. And it was not only the soldiers-turned-robbers who stole; neighbors from the surrounding district carried away many of our goods, too. We were left with nothing but the cattle at pasture, the Turkish wheat we had grown that summer, the houses, and a little barley and cabbage in the cellar.

        As evening came, the robbers began to leave. They tied the loot onto their horses and led them off. The believers looked on and had to let it happen. They entrusted their cause to the righteous Judge who requites each one according to his deeds.

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1769 Another gang of thieves/continual molest

         The first gang of thieves had scarcely gone before another came galloping up. They, too, intended to raid and get a good sum of money out of us. When they saw that everything had been smashed and ruined, that the house was already looted and the people terribly injured by the inhuman beatings, they realized that others had been there before them and they had missed their chance. They said they were very sorry for us, but at the same time gathered up and took with them any clothing, tools, and household stores that were still lying here or there in the yard. When we reckoned up the loss suffered by the community through this robbery, it reached 394 gulden.

        The following day, the leader of these robbers came riding into our yard again, bringing a few others with him. They went into the house and acted in a very friendly way, as if they were sorry we had been so badly treated. Then they spoke to brother Joseph Kuhr, Paul Glanzer, who was steward at the time, and a few other brothers who were still at the house (while brother Hans Kleinsasser and most of our people had fled to the woods). The robbers told Joseph that if we would give them one gulden per head, they would let us have a letter of safe conduct so that no one would injure us again. He was trying to find out whether the community had any money left. One can only suppose that if we had agreed to give something, they would have set to work on us again. Brother Joseph replied, My dear sir, it would be a good thing to let us have a letter of safe conduct, but we cannot give you even one para, far less a gulden per head, for we haven't a cent. That was all the robber leader wanted to know. He said nothing more about a letter of safe conduct, but rode off with his companions.

        Soon afterward, we heard that these robbers, or Arnauts as they were called, had nearly all been killed in a battle against the Turks. *

        There was no peace for the community from this time on. Throughout the winter, we were continually molested by soldiers moving from one place to another. On several occasions, large numbers quartered themselves among us overnight. They seized wood, hay, poultry, and anything else they needed. Once they made thirty fires in our yard on the same night. All this was a severe loss to the already poor community. **

        To escape the raiders, we had to leave our houses in the first weeks of the new year. The whole community - with the women and children, and with our cattle, too - had to take to the woods in the cold of winter. Seven or eight brothers stayed behind in the houses to protect them from arson.

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1770 Request for safe-conduct/plans to leave Wallachia

         A short while later, at the beginning of 1770, we heard that General Sametin had reached Bucharest with considerable forces. A number of other well-known people were in the city as well, so we sent two brothers to tell them of the robbery and the need it had caused us, and to request a letter of safe-conduct. As the first visit was not very fruitful, the brothers had to go a number of times, and in the course of these visits they got to know General Sametin. He made inquiries about the kind of people we were, and was so full of sympathy and compassion for us that he gave us a letter of safe-conduct forbidding anyone to molest us.

        This eased conditions a little, for the roaming Cossacks and Arnauts had to leave us and our camp in the woods alone.

        There was, however, no hope of the war ending quickly or of our being able to settle in a country where people were such thieves - not only in wartime but in peacetime, too - and where there was much ill-treatment and little justice. We therefore decided to leave Wallachia whenever God showed us a way out and somewhere to settle.

        We let the commander-in-chief, General Sametin, know that we found it impossible to stay longer where we were, and that we would be eager to leave the country if only we knew of a place to go. We also told him of our great poverty, for we had lost everything in the war and had nothing left to pay our way on the journey.

        God moved General Sametin's heart, making him full of understanding and pity for us. He cared for us with kindness and consideration, even though we were aliens and strangers to him. As the war extended over the whole of Wallachia, Moldavia, and Poland, and as it was impossible to find a peaceful place anywhere near, he believed it would be best for us to move all the way to Russia.

        The church community of God did not want to act without God's counsel and consent. We turned to the Lord in earnest entreaty and continued praying in oneness of heart that he might show us his good and gracious will: whether it was his pleasure for us to leave the country or whether we should remain. When we drew lots for the decision, the Lord showed us we should move away.

        Two brothers were again sent to General Sametin. They took a small present and informed him that the community wished to emigrate to Russia - on the one condition that we would be allowed freedom of religion. We had written out for him the most important points of faith which had led to our persecution in the Holy Roman Empire.

        The messengers returned with the good news that in the Russian Empire there was no persecution on grounds of faith; every type of creed and religion was tolerated, and we would be given help for the journey. We were directed to Kiev, a city on the border between Poland and the Ukraine. Once there, we were to notify the central government council responsible for the province. The general gave us a wagon and a pair of oxen for the journey and supplied an official pass. He told us that on our way we would meet the main part of the troops with Count Rumiantsev, the field-marshal-in-chief. We should speak with him and he would help us travel farther. We gave praise and thanks to God for all this, for he never ceases to show us mercy and to provide us with a way out of our troubles. After all the gloomy, clouded days, we now had great hopes of seeing the sun again.

        Preparations for the journey were begun. We sold one or two things which had been left behind by the robbers and which we did not want to take with us. In this way, we got a few gulden together and were quite astonished by it, because only a little earlier the church community had been so destitute that we did not have a cent. As winter was barely over, we postponed our departure until there was grass for pasturing the animals.

        Meanwhile, the Russian forces had driven the Turks right out of Wallachia to Giurgiu. This town is on the River Danube, which here serves as boundary between Wallachia and Turkey. Although the Turks often resisted the Russians and fought several battles with them, they had no success and were repeatedly forced to give ground and flee. The Russian soldiers were entrenched near Wekerest. The Turks hoped to make a surprise attack. Learning of the plan in time, the Russians advanced on the Turks with heavy artillery, concentrating fire on them from the large cannon until they were compelled to withdraw. The 1770 site of the battle was three hours' journey from us, yet we could feel the earth shaking under our feet, and the windows in the houses rattled.

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1770 The war continued

         On one occasion, the Turks actually won a battle and wiped out the Russian rifle brigade, not leaving one survivor. But this was due to treachery, for the commander was a Wallachian lord who had once been next in power to the prince. The Turks bribed him to draw up his forces on terrain where the Russians were at a great disadvantage. The Russian soldiers realized this and cried, Ne dobre, ne dobre! which means, No good, no good!

        As they showed great valor in spite of the odds, the commandant cut off their supply of powder and lead. Then the Russians had nothing but bayonets to defend themselves and were gradually surrounded by great numbers of Turks and killed to the last man. This defeat was thoroughly avenged, however, when the Russians attacked the Turks at Giurgiu, put them to flight, captured the city, and slaughtered many thousands of people. The remnant had to flee across the Danube into Turkey, leaving their goods, cattle, and sheep behind them.

        The Wallachians living on the Turkish frontier by the Danube then left their homes and went further inland, taking with them thousands of sheep, black buffaloes, cattle, and other farm animals that had belonged to the Turks. Some came into our area and encamped in the nearby woods and in the villages beyond the woods.

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1770 Turks attack the community/escape from slavery

         Shortly afterward, about two thousand Turks set out to Turks attacked raid Wallachia and reclaim the people, cattle, and goods that Presetschain, had been stolen. On March 27, they crossed the Danube, and leaving the town of Giurgiu at evening, they rode on through the night. About six or seven o'clock the following morning, they made a surprise attack on us at Presetschain. They came galloping from all sides and surrounded the place before we knew what was happening. Ten of us were in the house. The Turks leaped from their horses and took four brothers and one sister captive. Brother Joseph Müller tried to run from them and escape, but a Turk chased after him on horseback, shot at him, and brought him back.

        While they held us by the scruff of the neck, we thought of God's church community and of our parents. Perhaps we would never see them again in this life, and they would not know where we had been taken. In our distress, we called earnestly to God - not speaking aloud but praying from our hearts - that he might come to our help and rescue us out of this danger. And indeed, God heard our plea and intervened in an amazing way, so that we were all freed almost before we realized. Here follows an account of our release.

        The Turks were going on to Gredinari and Ogreseen, and it was inconvenient to take prisoners on foot along with them. We would be a hindrance to their swift advance. So they began asking us who we were and where we came from. When we told them we were Germans who had come from Transylvania only two years before, they said, Don't be afraid. You can stay here in peace. The Germans are on our side. None, of us are going to hurt you. And they let us free, telling us to go back to our house. They thought we would believe them as easily as that, and would stay until they returned and could take us along as their prisoners. Since they had been traveling all night and were very hot and thirsty, they asked for water to drink. We were glad to bring them some. At the same time an old Turk began urging them to move on. They obeyed him and rode off together.

        As we now had the opportunity to flee, we did not miss our chance, but set off at once and crossed the river to join our dear brothers and sisters in the woods. Between fear and joy we related how frightened and hard-pressed we had been and how mercifully God had saved us from the hands of our enemies. Together we prayed and gave thanks and praise to him.

        Soon afterwards we saw how our enemies returned with their booty. A vast number of people and cattle had been seized and compelled to go with them. We heard the pitiful cries, people weeping and lamenting, and cattle bellowing. It echoed through the woods and our hearts ached to hear it.

        When the enemy reached our house again, intending to take us with the other prisoners, they found no one there and had to leave empty-handed.

        Those of us who had been captured by the enemy were Michel, Christian, and Paul Hofer, unmarried brothers from the same family; Joseph Müller and Johannes Waldner, also unmarried; and Anna Waldner, Johannes' mother. Michel, Paul, and Joseph have fallen asleep in the Lord; the others are still alive at the time of writing, 1794.

        Praise and thanks, honor and glory to God, who in his mercy saved us from the hands and might of our enemies, who spared his children from being carried off with other people of that country and taken into Turkish slavery.

        As we have said, the Turks now drove before them the Wallachian country people and those from the Turkish border who had tried to find refuge inland. They and their cattle were driven back to Giurgiu. Men, women, and children were loaded onto their own wagons, some bound, but some without bonds. Some had to drive the cattle and others the wagons loaded with women and children. The Turkish soldiers, all mounted, rode behind them so that no one could escape.

        On reaching Giurgiu, groups of captives were locked up in various houses and were brought next day to the market to be sold. Many Turkish merchants had come over the Danube to Giurgiu on the previous day in order to buy human beings and cattle. The terrible sale began. Some bought the human beings, some the cattle. A number bought several complete families, with the intention of taking them further into Turkey for resale.

        Some bought only father and son, parting them from the mother, brothers, and sisters. Some bought only a mother and daughter. In short, every buyer took what he wanted. There was no compassion, no sympathy, no consideration for family relationships; the people were torn from one another, separated and scattered to different places without a trace of pity.

        The strongest young men sold for seventy, eighty, and even ninety leu. One leu is worth about sixty kopecks or one German gulden. Old men and women and children were somewhat cheaper, each according to appearance and physical condition. A Wallachian who had been there described it to us firsthand. He had already been resold twice, when opportunity came to escape by night from his third master. Several days later, he returned to us from Giurgiu.

        Soon after these raids, we left our winter camp in the woods and set out on our journey. We had lived in Wallachia for two and a half years. Although the country is naturally fruitful, with fertile soil, the greater part of our stay was not a good time for us. We went through a period of severe sickness when we first arrived. Later, in the turmoil of wartime, we endured much fear and suffering. Our sojourn there was full of sorrow, toil, and hardship, as has already been sufficiently described.

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1770 Move from Wallachia to Russian

         Now I will continue the history of our church community by describing what took place on the journey through Wallachia, Moldavia & Poland to Vishenka in the Ukraine

        On April 10, 1770, the little flock set out. The previous day some of us went back one last time across the Arges river to Presetschain to fetch a few things from our houses. Everything delighted us with its beauty in the pleasant spring weather. All kinds of birds were singing sweetly in the green woods; the fields and meadows were covered with green grass mingled with many different flowers; wild brier, hawthorn, wild plum, sloe, and many trees were in full bloom, so that we found it very hard to leave such a beautiful, fruitful district.

        On the other hand, there was something depressing about the area, for not one human being or farm animal was to be heard or seen. All had fled.

        Poor as we were, we had five wagons with a pair of oxen for each, and a few cows, calves, and sheep to take with us. We loaded as much of the Turkish wheat as was practical to transport, then sold the rest, and took to the road in God's name, full of hope and trust in him.

        We were confident that through his holy angels he would guard and guide us until we reached the place he had in mind for us to settle according to his divine will.

        Many times on our journey we were keenly aware of God's leading and protection. Although we met setbacks and were sometimes short of food and drink, our faithful, loving Father always intervened in moments of need and graciously made a way for us to overcome our difficulties. Praise and honor be to him in all eternity!

        We passed Bucharest just before dawn, and on the sixth day of our journey, Easter Sunday, we approached the city of Buzau. *

        Here the Russian soldiers and all the people were preparing to flee, terrified by reports that the Turks would attack. The encounter actually took place; the Russian soldiers were killed and the people from the town and surrounding villages were captured and driven off with their cattle into Turkey. We did not hear of this until four days later for we had turned aside from the high road when brothers had come back from the town with news of the imminent danger. The next morning we had gone to the left into the mountains, where we stayed quietly for two days in a hidden spot between two streams. **

        On the third day we started out again, returning to the high road. The next day, as we reached a little market village called Rimnicu-sarat, we heard of the Turkish attack that had taken place on Buzau and the surrounding district two days before. How close we had come to this calamity ourselves! We praised God for his help, protection, and deliverance. ***

        We went on from Rimnicu-sarat and after three days we reached Focsani, the frontier town between Wallachia and Moldavia.

        From Focsani we traveled for about a week until we arrived at Roman on April 29. Here we had to stop for a whole week. A river called the Moldava had overflowed its banks and broken the pontoon bridge. We had to wait until the bridge was repaired and we could cross. ****

        Leaving Roman, we first came to the River Siret and then to Targu-frumos.I We bypassed Jassy, the capital city, where the Prince of Moldavia has his residence, and leaving it on our right we bore left for Botosani, which we reached on May 7 or 8. *****

        There was a virulent outbreak of pestilence raging in Botosani and its neighborhood. We saw that most of the houses were empty of people, and dead bodies were lying unburied in the fields. Quantities of clothing and bedding lay scattered here and there on the road, but no one had any desire to gather it up.

        Four days later, we came to the River Prut, and on May 19, we at last reached the forest near Khotin, a city on the River Dniester on the border between Moldavia and Poland. (Khotin, 53 miles [85 km] north of Botosani)

        This was an extremely difficult and tiring journey. We rarely found a roof to shelter us at night and for the most part we slept under the open sky, often in wind and rain. Although some of us crept into or under the wagons, there was not enough room for everyone. In addition, we were very poorly provided with coats and wraps, for we had little clothing left after the robbery. Wherever we found a place with wood, water, and grazing for the cattle, we camped there for the night.

        We had only two meals a day, at midday and evening. Throughout the journey, our food consisted of nothing but balukas and fresh milk. We were very glad to have the cows and sheep to give us the milk. Bread was out of the question; it was unobtainable. If we were able to buy millet and Turkish wheat, we were happy just to satisfy our hunger with balukas.

        Sometimes we had to go without even that. It was never possible for the elders to encourage the people on their way with a drink of brandy, wine, or beer; we had to content ourselves with water.

        We often said to one another, If a time ever comes again when we can eat our fill of dry bread, we will be content to work our hardest and will never cease thanking God for it.

        Now God has blessed us and allowed us to live in better times, so that for twenty-four years we have not only had plenty of bread, but of houses and clothing, too. We have enjoyed a time of peace and received meat, brandy, beer, and many other good things from God. How content and thankful we should be! When people nowadays are dissatisfied and grumble at times, even though he gives them all these good gifts, how will they answer before God? The teaching from the wise man Sirach should be taken to heart: In the time of plenty think of the time of hunger; in days of wealth think of poverty and need. From morning to evening conditions change; all things move swiftly before the Lord. Think how swiftly times changed for the devout Job!

        For the rest, Moldavia is just as fertile a country as Wallachia. In some respects it is better, for the air is fresher. There are mountains and valleys abounding in springs and rivers, while in Wallachia there is more level land and in places wide moors with not enough water. Moldavia is also well forested and has plenty of meadows, arable land, and pasture. Twice we came to forests of nut trees.

        Once we passed by a mountainside with a dip or hollow in it. Around the dell, twelve to fourteen springs welled up cold and crystal-clear from the mountain. Their waters mingled to make a sizable brook that drove a mill built in the stream.

        Once we camped for the night at a similar place with nine or ten springs in a small area. Yet for the most part this fertile country was deserted, for it was cruelly oppressed. The prince of Moldavia paid the Turkish sultan a fixed tribute in money. Anything else the prince could extort was to his own profit.

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1770 Quarantined at Khotin

         Now to come back to our community history. As was said, we reached the Polish frontier and encamped in a wood a half-mile from Khotin. Here we heard there would be a delay in crossing the border, because news had come from all sides about the widespread pestilence in Moldavia. No one was allowed to cross into the Kingdom of Poland until they had been in quarantine for six weeks. This naturally applied to us, too. We were greatly troubled that we could not travel straight on but must lose time staying in Khotin. Our provisions were already almost exhausted, and we still had a long journey in front of us. To make matters worse, there was little food to be bought in Khotin and prices were very high. We had enough to ration our meals strictly for three weeks and then run short. All this, however, was foreseen by God, and as time went on he changed everything to his people's good.

        During these weeks, Count Peter Rumiantsev, a field marshal in the Russian Imperial Army, advanced from Poland with all his troops. He crossed the Dniester into Moldavia and pitched camp outside Khotin. One day brother Joseph Kuhr, Paul Glanzer, and Elias Wipf were sent into Khotin to represent the community's plight to General Weiss, who was the commanding officer in the town. They were stopped by the guards and sent from one officer to another, having to explain who they were, where they came from, and what they wanted. They answered truthfully and showed the safe-conduct from General Sametin in Bucharest. Finally, a mounted soldier was sent with them to escort them to General Weiss in the town. When they arrived, the general was not at home. The major for the garrison and a few lords from the state government read the pass and sent another soldier with them. He took them out of town and put them under guard. There they had to remain for several days with nothing accomplished.

        When the brothers did not return as expected, the community became very anxious, not knowing what had happened to delay them.

        Brother Joseph Kleinsasser and Lorenz Tschetter were asked to go after the three brothers to make inquiries and find out where they might be and how they were faring. The two set out in God's name. When they reached the guard post they, too, were detained; they were taken from one officer to another in the camp and actually reached the field marshal. He asked them

        in detail who they were, where they were from, and where they wished to go. The brothers explained our situation to the count; they told him we had had to leave Wallachia because of the war and now wanted to go to Kiev in Russia, but we were prevented from traveling further. The count said, I will speak with General Weiss and he will see that you are given some help. Stay with me overnight and I will send you off tomorrow. But you must speak to the commanding officer yourselves. He gave orders for food to be brought for the brothers, and this was done. The next morning they had to wait until nearly noon. Then a soldier was sent to escort them to General Weiss in Khotin. When they reached the town, the general was again absent from home. The major for the garrison and the councilmen sent them with another soldier to join the three brothers already under guard. They all had to remain at the guard post, unable to do anything except wait for an opportunity to see the general.

        Then the troops broke camp in Khotin and moved further into Moldavia, as far as the River Prut. General Weiss accompanied them. As he was riding back into town with several officers, the brothers stood watching for him. Brother Joseph Kuhr held up the pass from General Sametin. The general and his officers halted, called the brothers to them, and asked what they wanted. The brothers told of our plight and brought forward our request, while the general and his officers listened patiently. They had great sympathy for us and said it was always like this in wartime.

        General Weiss kindly took up our cause. Brother Joseph; Kuhr and Paul Glanzer had to remain under guard, but the other three brothers were allowed to return home. The general gave orders for a soldier to accompany them to our camp in the woods and bring us all to the guard post. We were to stay there for the three remaining weeks of quarantine. He promised to provide us with bread from the city storehouse and to protect us from molestation.

        We therefore broke camp, moved to the guard post near Khotin, where our brothers were held, and set up again on an open hilltop near a bulwark. Every day we received a bushel of flour from the city. In addition, we were given an old Turkish tent, which served us well as a shelter from wind and rain. After we came to know General Weiss better, we told him that we did not have the means to continue our journey to Russia and were in need of help. He replied that he would report this to the field marshal, for any help must have his permission.

        When the field marshal was informed, it turned out he had already noticed us, and he sent a lieutenant to ask if we would move to his estate in the Ukraine. He offered to advance us whatever we required, but would expect repayment.

        The elders of the church considered the offer and felt it came through God's intervention - as it undoubtedly did. They consented on condition that the field marshal would promise us freedom to maintain our religious faith and teaching and to practice them without hindrance. We wrote down the principle articles of our Christian faith that had resulted in our persecution in the Holy Roman Empire, and we sent these to the field marshal. As he found no fault with them and agreed to let us practice our faith unhindered, he forwarded the following contract to us from his camp near the Prut.

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1770 Privileges granted to the colonists

         Privileges to be granted to the colonists with the intent of settlement in Vishenka

        1. They shall have full freedom to practice their religion: they are never to be compelled to swear an oath either in a court of law or elsewhere.

        2. They are never to be employed for military service.

        3. No one may prevent or hinder them from living in community, and they are permitted to work and pay taxes communally.

        4. They will be given complete tax exemption for three years.

        5. They will receive necessities on credit, including a bushel of flour for the whole group each day.

        6. They will be provided with thirty rubles for their journey and with whatever is necessary on their arrival in Vishenka. In addition, they will receive money and wood for building on credit.

        7. After the three years' exemption, they will pay a fixed rent on the land assigned to them for cultivation, hay-making, and raising garden crops, etc.

        8. Each is free to work for his own livelihood. They are not allowed to form a guild. They are free to sell whatever they produce.

        9. Their freedom may not be restricted in any way. If at any time the owner of the estate or they themselves should no longer wish the community to remain on the aforementioned property, they shall be permitted to move away; but they must first pay off all goods and money advanced, plus a tenth of the value of the resources they have acquired.

        10. After the three free years, they shall pay taxes in cash on land and houses.

        11. At hay-making, eighty wagon loads of hay shall be allotted to them for their cattle.

        12. As they cannot complete the construction of the necessary buildings before winter, temporary housing will be provided for them.

        In Camp by the Prut in the District of Rabog

        June 1770

        The elders and the whole community were well-satisfied when they received the contract. The Khotin city officials wrote this to the field marshal, enclosing a list of the names of the brothers, sisters, and children, and of the various crafts practiced by members of the community.

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1770 The brothers escorted and provided for

         Then the field marshal sent a sergeant with ten Cossacks from the camp under order to escort us through the Kingdom of Poland and all the way to his estate in the village of Vishenka. When the escort arrived, the six-week period of quarantine was just over, so we left Khotin on June 29 and crossed the Dnieper River into the Kingdom of Poland. We had been given two wagons in Khotin, and they were drawn by post horses from one post house to the next.

        The sergeant was a young German from Livonia. He grew to like us very much and showed us much kindness on the journey through Poland. He had orders to buy bread for us - but had no need to buy much. As he approached a village at noon or toward evening, he sent his Cossacks on ahead. They told the village justice of the peace, The field marshals people are coming and should be provided with something to eat. The justice of the peace then sent a message to every householder to supply some bread and cooked food. By the time we arrived, the people had already delivered their bread and other food, and we and the Cossacks had plenty to eat.

        With God's help we journeyed on through Poland for three weeks without a single difficulty or accident. On July 19 we reached the Russian frontier along the mighty Dnieper River. We crossed by boat and stayed for two days in the town of Pereyslav. Then we continued our journey and at last, on August 1 according to the new calendar, we came to the village of Vishenka on the River Desna. *

        The first night after our arrival we camped up the valley by the fence on this side of the bridge. The next day the sergeant gave us into the care of the steward of the estate at Vishenka, with written instructions from the count how we should be looked after and provided with all necessities. The officials diligently followed out these orders.

        We were given two or three unoccupied houses between the old church and the new at the upper end of the village, and we used them to accommodate our children and sick people. Every day we received a bushel of flour to make bread, some peas, and other necessities.

        Since we were to settle in this place, we were allowed to choose a site that we thought agreeable and suitable for our buildings. The elders of the church went out to look around, and liked our present site more than any other. We have now been living here for twenty-four years. At that time, however, it was a level field stretching right to our neighbor's fence. When the officials approved the place, too, we decided to build our community there.

        The season came for seeding the winter wheat. We were shown the fields and told to take as many acres as we wanted. We were also taken to see the great meadows up on the island. As they were ready to cut, we mowed them and made hay. The bailiff gave us seeds, but we lacked plows and harrows, so the peasants in the village had to lend them to us. We used our own teams for plowing.

        On his estate at Vishenka, the count had a civil engineer; or master builder who was in charge of all construction in the area. He received orders to assist us with our building, and he planned the big house where we now live, the dining room, carpenter's shop, kitchen, and storeroom for flour and bread. He employed four carpenters with other helpers, but there was no hope of finishing anything before the cold weather and it would have been difficult to winter over in the peasants' cramped houses in the village, so we were provided with sleeping quarters in two big rooms and some smaller rooms on the count's manor farm near Tschereschink.

        As the few clothes we had were in pitiful condition and winter was at our door, the officials gave us fifty prepared sheepskins for garments. The furrier had to cut them out and show us how to sew them. Everything we received from these people was carefully recorded by both the officials and the community, and a few years later when we had grown somewhat more prosperous, we paid it all back.

        We began little by little to set up our spinning and weaving, and provide the bare necessities for running our household. Even though we were in great poverty and very poorly fed that winter, we were well content and thanked God that he had once again given us a little place to live in peace and safety.

        This concludes the account of the, wonderful ways and means by which God intervened to bring the Church of the Lord into the Ukraine.

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1771 What happened to those imprisoned in Transylvania

         Now I must say a little about what happened to the brothers and sisters imprisoned in Hermannstadt in Transylvania, and how they were released and came to the church community in Russia. *

        In May 1771, Field Marshal Count Rumiantsev sent a colonel from Wallachia (where the Russian army was at that time) to inspect his estates in the Ukraine. The colonel, whose name was Carl Ivan, had negotiated with us at Khotin. He now came to Vishenka and among other business inquired into our present circumstances. After carrying out his commission, he prepared to return to the count in Wallachia.

        When the older brothers heard of this, they did not want to miss such an opportunity. They approached the colonel in a friendly way and asked if he would be kind enough to take one of our brothers to Wallachia with him, for we had a great longing to visit our imprisoned brothers and sisters in Transylvania. The colonel agreed, and brother Paul Glanzer was chosen for the task. After the church community had taken leave of him, Paul set out in God's name to travel with the colonel to Wallachia. From there he made his way over the mountains into Transylvania, passing through Kronstadt and arriving safely in Hermannstadt. He visited the brothers and sisters imprisoned in the town hall and greeted them in the name of the whole church. Then he recounted what had happened in Wallachia and on the journey to Russia. It was a great joy and comfort to the prisoners to know that the church community of the Lord was still together and at peace. They had heard how we had been plundered and stripped of all we had by the soldiers in Wallachia, but they had received no news of us since.

        The prisoners were hopeful of being released and sent out of the country, because a good friend had helped Andreas Wurz's two daughters to write to the empress in Vienna, telling her of the long years they had been imprisoned, although innocent. (The two sisters had been in the penitentiary since 1758.) The empress then had the case investigated and sent orders to the councilmen in Hermannstadt that those detained so long for the sake of their faith should now be freed and banished from the country. Both the Lutheran and Roman Catholic members of the city council would gladly have done this long before if they had not been afraid of the Jesuit, Delphini. Even now he tried to prevent the Hutterites' release - which was why it was so long delayed - but at last he gave consent for the Carinthian emigrants to be exiled. However, he intended to detain Anna Wipf and her daughter because they came from Alwinz. He also threatened to seize Paul Glanzer's little daughter, Susanna, who had been born in prison, and to put her into an orphanage. But God did not allow him to take her. He defeated Delphini's plans through the opposition of several councilmen.

        It was in these circumstances that Paul Glanzer met the prisoners. Unable to risk being seen, he did not stay long. With tear-filled eyes and a heavy heart he took leave of his wife and daughter, of his brother by blood, Martin Glanzer, and of all the brothers and sisters. He traveled back past Kronstadt and over the mountains into Wallachia, safely rejoining the colonel in Bucharest. As he hoped that the brothers and sisters would soon be sent out of Transylvania, he wished to remain in the city for a time and wait for them.

        The Jesuit Delphini had let it be known that he meant to keep the sisters from Alwinz in custody, so Anna Wipf and her, daughter Gretel quietly slipped away from the town hall (for they were no longer strictly guarded but could go in and out by day as they wished). They followed brother Paul Glanzer toward Kronstadt, and God helped them safely over the mountains and on to Bucharest. There in the marketplace they ran into brother Paul, who had just come to buy a bridle. The colonel had given him a horse and he planned to leave Bucharest for Jassy that same day. He had given up the idea of waiting and meant to set out for the community in Russia.

        It can well be imagined what joy and relief the sisters felt on finding brother Paul. The three of them thanked and praised God with all their hearts.

        On hearing from brother Paul about the sisters' arrival, the colonel exchanged the horse for a wagon and pair of oxen. With these the three traveled from Bucharest to Jassy, where they stayed until the spring of 1772. During this time brother 1772 Paul wrote to the community in Russia to explain what was happening to him and to the prisoners. Since none of those left in Hermannstadt had yet followed them, the three took the next opportunity to travel to Russia. With God's protection they arrived safely at Vishenka on July 9, 1772, and we welcomed them with joy and thanksgiving.

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1772 Prisoners release

         The other brothers and sisters had to wait patiently in the town hall until God should provide a way out. The two sisters had not been missed for several days after their disappearance from prison. When the Jesuit heard they were gone, he was almost beside himself with rage at their escape from his clutches. The guards on duty at the time were put in irons. The remaining brothers and sisters were guarded much more strictly and no longer allowed to go in and out as before. The jailer, usually a kindly man with sympathy for our people, had to hear many hard things said against him. This severity soon vanished, however, and our prisoners were treated as leniently as before.

        They had to wait another whole year for their release, however. This was due to orders coming from the empress that the prisoners should first receive the property they had inherited and then be exiled from the country without further hindrance. As the officials took a great deal of time to wind up the prisoners' affairs, their release was delayed until the end of 1772.

        At long last the time came. December 21, 1772, was set for their departure. Mathies Hofer had been imprisoned for sixteen years in the penitentiary in Hermannstadt; Martin and Christian Glanzer with the three sisters Barbara, Maria, and Margarethe, had been five years in the town hall.

        The general in command gave them a pass and let their inherited property be forwarded to Russia. A team of horses was provided and soldiers were sent with them for safe conduct from one village to another as far as the Rote Term on the frontier.

        But the three single sisters remained behind in Hermannstadt. They had been imprisoned right at the beginning, like Mathies Hofer, and had remained in the penitentiary for fifteen years. It is certainly sad and disturbing that they now lost their first love and zeal and fell completely away. Through many long years of suffering they had fought fearlessly and uprightly for the divine truth, defending their faith with joyful courage before spiritual and lay authorities, testifying to the truth in front of everyone. They had refused to let threats or bullying intimidate them, and no friendly advances or promises of worldly goods and riches could turn them aside.

        Yet at the end, they began to give way and fell. After their release, when they were free to go about in the town, they found themselves husbands, went over to the Lutheran church and married. Christina remained firm to the last moment. She prepared to travel with the others and her name was listed of the pass. When her suitor heard this, he came to her in tears began persuading her with a flood of honeyed words, and wouldn't stop until he had broken down her defenses. She had her name crossed off the pass, remained behind with her sister, and married as Elisabeth had done. But the three found little happiness, and things went very badly for them. Over and above everything else, they were never free from a bad conscience, gnawing worm in their hearts because of their unfaithfulness, until they no longer attended the Lutheran church or its sacrament but confessed once more that their previous faith was the divine truth. They would gladly have returned to the church community if they had been free and not bound to another. But one cannot mock God.

        Anna Egerter and Christina died soon afterwards. Christina left a daughter who came to the church community in Russia seventeen years later with Elisabeth Straus. This story will be told at the appropriate time.

        The brothers and sisters banished from Transylvania made their way with God's help into Wallachia and reached Bucharest in safety. The Russian commander-in-chief then assisted them to travel on to Jassy in Moldavia. Here they informed the field marshal, Count Rumiantsev, of their arrival. He gave them a non-commissioned officer as escort and paid for them to travel in midwinter by mail coach to his estate at Vishenka in the Ukraine.

        They reached us on January 26, 1773, an occasion for great joy and thanksgiving. We felt their coming was a gift and blessing from God.

        Now I will take up the thread of my narrative again.

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1771 Beginning of community at Vishenka

         Account of Further Events of Importance for the Church at Vishenka, 1771-1781

        We were now lodging in the count's manor farm and we remained there until our own house was built. Before the end of that autumn, we managed to have barns for the cattle and to do some other things to help us through the cold weather. Several brothers and sisters who looked after the animals stayed all through the winter at our own farm (where the house was still under construction).

        On July 20, 1771, we once more gathered under one roof with one kitchen. On July 24, the first meeting was held in the newly built house.

        On April 16, 1772, we joyfully held the Lord's Supper in blessed memory of our dear Lord and Savior, Jesus Christ, to thank him for all his love and compassion. During the disturbances and troubles of 1770 and 1771 we had not been able to hold it.

        In January 1773, the Almighty God in his grace brought us all together for the first time: those from Kreuz, from Stein, from Alwinz, and from Hermannstadt. We had all longed to gather in the unity of the Spirit while in Transylvania, but had been prevented by the hostility, envy, and hatred of godless men. The brothers from Stein would gladly have moved to Kreuz when the brotherhoods united, but the villagers would not allow it. The Jesuit had had the Alwinz families forcibly removed from Kreuz by government authority. Some had been imprisoned in Hermannstadt the whole time we were in Transylvania (as is described in sufficient detail above). Until this year, it had never been possible for us all to gather in one place.

        The whole church community of God rejoiced that he had led us together. We praised and thanked him from the depths of our hearts. All the believers were firmly resolved to live in true peace and unity, serving God and their brothers and sisters in Christian, brotherly love, one helping to strengthen another in faith, working zealously for Christian community in both spiritual and temporal matters (as the highest commandment of love).

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1773 Disputes started by Mathies Hofer

         Satan never rests, however. As Peter says, he continually prowls around the house of God like a roaring lion. He is always trying to cause confusion and to hinder the believers from carrying out the Lord's work and serving him. He strives unceasingly to sever the bond of love and peace. So the Enemy was hard at work now, but without success. Although he made his attack very subtly, in the guise of an angel, and as if it were deeply spiritual, he failed completely. This will be seen from the account of what took place. I will give a truthful and thorough report of how the trouble arose - not in every detail, but explaining the main points.

        Soon after the brothers from Hermannstadt arrived, a sharp disagreement developed between the brothers from Kreuz and those from Stein, so that the little flock was nearly torn in two and would have divided if the Lord had not especially protected us.

        The disagreement and division was caused by Mathies Hofer. He was, in many respects, a very zealous and deeply spiritual man who, to use a familiar phrase, knew the whole Bible as well as he knew the Lord's Prayer. He knew the entire book of Psalms by heart, as well as every chapter in the Old and New Testament that contained a prayer. At the beginning, before he went too far, he did much to establish the community, strengthening and encouraging us in many ways. During his time in prison he composed many spiritual songs, nearly thirty if all were counted. He had written out books which the brothers from Alwinz had sent us to copy, and we have a great number of copies in his beautiful handwriting. For all these reasons the brothers had a high regard for him and loved him very much, especially Hans Kleinsasser, the church Elder, who followed his advice in almost everything. As time went on, however, this did not turn out for the best.

        In Psalm 119:62 it is written, At midnight I will rise to give thanks, and in Psalm 134:1, David says, Praise the Lord, all you servants of the Lord who watch by night in the house of the Lord. These verses led Mathies Hofer to introduce a new practice into the church community: Every night two brothers were to be on watch, one before and the other after midnight. At midnight the first had to waken all the brothers and sisters for prayer. Mathies wanted them to dress and gather in the meeting room, but as this was not fitting, people simply knelt up in bed. One of them led the prayer by speaking it aloud; the others participated in silence. All took turns to lead the prayer: the single brothers and sisters according to rules, the married people alternating with each other. If anyone was sleepy, the others roused him. This practice continued for some years in Russia, until about 1782, but now it has long been given up and forgotten. Each one is free to make his own judgment on this practice.

        Prompted by Mathies' advice, Hans Kleinsasser also started the practice in the community for prayer to take place morning, noon, and evening, the married brothers in one group, the married sisters in another, the unmarried brothers together, and the unmarried sisters together. In the midday meetings there was not only prayer, but reading, too. Those present took turns to read as well as to lead the prayer.

        In addition, there were two meetings a day. Early in the morning before breakfast, everyone was called to prayer. At this meeting there was simply the common prayer, led by the Elder, without any preface, reading, or singing. Later, when Joseph Kuhr returned, he read a short preface before the prayer. After the people rose from prayer they gave one another the greeting of peace. Brothers embraced brothers and sisters embraced sisters. Brothers and sisters did not embrace each other, but only shook hands when they greeted one another, as is directed in the church's Confession of Faith. This took place every morning. Then they had breakfast.

        In the evening before supper, everyone was called to prayer again, and the servant of the Word read from the Psalms of David in the Bible. He began at the first and went through them in order, meeting by meeting. When he had reached the last, he began at the beginning again. After the prayer, one or two chapters from the Bible or passages from some other book were read. After this came a song. Then we sat down to supper. The community at Kreuz had begun this daily order of prayer meetings while still in Transylvania, and it was continued for some years in Russia. After Hans Kleinsasser's death (1779), the servant of the Word no longer used the Psalms for daily prayer. The early morning meeting was also discontinued and we made our common prayer only once a day, at the evening meeting, as we still do today.

        This Mathies Hofer, after reading the story of Mordecai and Haman, also concluded that we should not remove our hats in the presence of magistrates, nor should we greet unbelievers. (Esther 3:2) He supported his ideas with so many texts from Holy Scripture that not a brother in the church community could dispute with him. Everyone had to go along with his opinions. It was customary among people in general for a man to take off his hat when nobles were present and to greet neighbors in their homes or on the street. When Mathies and the other brothers in the community ceased this practice, they caused great offense. It was regarded as defiant, stubborn behavior and certainly did little to honor God's name or to convince others that they should lead a better life. We continued the custom when first in Russia, but after we received our church chronicle from Transylvania, we read about our dear forefathers (whose faith, teaching, and religion we affirm as our own). We found that they had given greetings, and also that they had never caused offense to lay magistrates by refusing to take off their hats. It is certain that if they had refused, they could not have avoided provoking the lay officials. The offense they caused to priests and spiritual authorities is recorded in great detail. We therefore decided to keep to our old beliefs and practices on these points.

        Mathies Hofer also began insisting on the basis of Holy Scripture that it is not right to work for an unbeliever in return for wages, because it helps him amass private property. This was why we stopped working for the villagers in Kreuz. They grew more hostile to us when we were no longer of any service, for the one thing they had liked about us was that we had worked hard for them.

        As time passed, Mathies went so far as to write and speak against the church's Confession of Faith, especially against the brothers' way of observing Sunday. They had kept it as a day of rest, though not for the sake of a commandment. To avoid angering ignorant people and giving them reason to revile us, they had refrained from practical work and occupied themselves with the Lord's Word. Mathies wrote that, on this point, the brothers wanted to be better than Christ. Christ healed on the Sabbath although it offended the Pharisees. In the Confession it sounded as if Christ had not acted rightly because he had not avoided provoking them, etc. Mathies could sway brother Hans Kleinsasser to his way of thinking on every question, and now he managed to persuade the whole brotherhood to follow his ideas in this, too, and to turn away from our forefathers' Confession of Faith. Sunday mornings were devoted to preaching and instruction in the faith, but the afternoon was used for communal work. The village would not tolerate this, and we were forbidden to work on Sunday; but we continued nonetheless. The justice of the peace and other freemen from the village came and took our work away from us. The community still would not give in.

        Many brothers were not happy about it. They believed we should keep to the church's statement of faith and not make innovations. But such opinions were discounted at the time.

        While we were in Wallachia, serious disagreement arose on this point between the brothers from Kreuz and those from Stein. Brother Peter Müller was strongly opposed to the new arrangement and urged us to hold to the guidelines and Confession of Faith written down by brothers in earlier days. The brothers from Stein gave in for the sake of peace, united with the brotherhood, and again took part in Sunday afternoon work with the others. But Peter Müller would not be coerced into working; he sat reading the Holy Scriptures in the afternoon, too. This made him appear obstinate and opinionated. He was never reconciled with the brotherhood but held to his own convictions until he fell asleep in the Lord on December 8, 1769.

        I will leave each God-fearing reader to decide for himself which attitude was right. Sunday work was gradually dropped in Russia, and now we do only what is absolutely necessary: herding cattle in summer, for instance, feeding stock in winter, cooking, working in the distillery or in the mill.

        These and other points not mentioned here were raised while the community was still in Transylvania. The longer Mathies went on, the more extreme he became. After the community had left the country, he started on the brothers and sisters imprisoned with him and wanted everyone to give up silent, personal prayer. Instead they were all to pray together. In his opposition to personal prayer in silence, he declared that it was idolatry, a sacrifice offered to the devil: people who prayed in this way were dumb dogs unable to bark. He compared it to, the Roman Catholic mass, to burying talents, to the foolish virgins, to a dog in a manger that cannot eat hay himself but grudges it to the cow. Even when the others consented to pray together he was not satisfied unless they would admit that silent, personal prayer was devil's work. The brothers and sisters could not agree to this, so he separated himself and was no longer at peace with them. In 1768 when brother Joseph Kuhr and Paul Glanzer came from Wallachia to visit the prisoners in Hermannstadt, they found Mathies already disunited with the others. I will include a letter he wrote to the brotherhood in Wallachia, so that everyone can see for himself how he twisted the Scriptures to fit his own ideas. He first writes about other matters, unrelated to this question, so for brevity's sake I will omit the beginning of the letter.

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1768 Mathies Hofer's letter from Hermannstadt

         Hermannstadt, May 22, 1768 (1768) Mathies, a prisoner in the Lord, to the dear brothers and sisters in Wallachia, to dear brother Hans Kleinsasser, to Andreas Wurz, and those from Alwinz.

        Grace and peace be to you from God the Father and our Lord Jesus Christ; the joy of the Holy Spirit be with all who call upon the Name of the Lord....

        Beloved brother Hans, and Andreas, and all brothers and sisters in the Lord, I ask you with all my heart not to be too saddened and disturbed by my letter. I am writing it in deep sorrow and with many tears. I am in anguish about the four sisters in the penitentiary and those imprisoned in the town hall. They have all deserted me simply because I say, Your prayer should be made openly before God, because I tell them they should pray all together, each helping the other according to the Spirit working within them.

        I have done it in fear for us all, since we are never free from daily temptation. I admonished them as a Christian should do, pointing out that when taken into the temples of false gods, they should pray aloud to God, not pray as the others do who know nothing of him, and who remain as silent as their idols. For Christ says in Matthew 6, In your meetings you must not be like the hypocrites, and Paul says in 1 Corinthians 14, How is it, then, brothers? When you come together each one has a psalm, a lesson, tongue, a revelation, or an interpretation. Let everything be done for the betterment of others. At home, too, you should pray aloud together, as Christ says, If two agree about anything they ask, it will be done for them by my Father in heaven. The disunited and rebellious shall not raise their voices together, they have cut themselves off like those excluded from the Church; for where two or three are gathered in my name, I am there among them.

        The sisters do not want to gather for prayer; they do not want to pray aloud to God in front of others as Christ himself did and Paul tells about. They say they do not believe it is wrong to pray quietly by themselves. Nor do they believe praying together is wrong.

        To this I say that no one can serve two masters. If I pray quietly by myself it delights the world and the devil, who do not want God's praise to be spread far and wide. Therefore, do not conform to this world, but be transformed by the renewal of your mind, so that you may not be condemned with the world. We used to pray like this when we were Roman Catholics and followed after dumb idols just as we were led. But now I say, If you continue in your old ways and will not lift your voice in prayer, you are like dumb idols, like dogs that are unable to bark, like the man who kept his talent hidden in a cloth. You are like foolish virgins who will not bring oil in their lamps nor buy it for themselves with gold - gold that is the Word of God and should be used to strengthen one another in faith. (1 Corinthians 12; Isaiah 56)

        The sisters refuse to listen to me; they admonish me for my wrong ideas, and Christina says they no longer have any confidence in what I say. Elisabeth says they want to be low and humble; they do not believe silent prayer is wrong. We only quarrel with each other and no improvement comes of it. I have talked to them and admonished them the whole summer long, as you know very well, dear brothers. I have told them that they should pray together and strengthen one another. But from the very first they opposed me. They called me a hypocrite when I prayed aloud to God. After a time they have not answered me anymore. Neither have they done what I said. (1 Thessalonians 5)

        Now that the six brothers and sisters have been brought to the town hall, I challenged the sisters in the penitentiary again, telling them that I would like them and the others to unite with me to the praise of God; that I longed for us to call on the Lord in our troubles here on earth as we will later, when we are set free either by returning to the church community or by entering eternal life. I said that I longed for us to praise the Lord together in our grief and hardship here and to cleave to him together in our times of trial. For we are all one with the Father and the Son, therefore we should praise God here on earth as he is praised in heaven. In heaven we will not praise the Lord with silent lips, but with loud voices. We pray in the Lord's Prayer, Lord, your will be done on earth as in heaven. So we should praise him here on earth as he is praised in heaven.

        Christina says each must carry his own burden and render his own account of himself. If this is the case, we would never have reason to admonish one another! In Romans 14, Paul is speaking about unbelievers who do not accept the Scriptures. He wishes to prevent quarrels and false judgments between believers and unbelievers and he therefore tells each person to keep to his own opinion when unable to approve of someone else's. Seeing that the sisters would not obey me, but opposed me, I told them, If this is how things are, I can no longer be at peace with you.

        I let Martin Glanzer and the brothers and sisters in the town hall know about it. Martin replied that he found terms like dumb idols and dumb dogs much too strong for people who pray quietly by themselves. My answer: My dear Martin, I understand from sister Christina that you find my letter too strong, but you did not point out where it is wrong. I hope that the Lord's Word will not be too strong for you so you become nauseated and come to loathe this worthless food. (Numbers 21:5) So I ask you in love to indicate with a word or two what you find wrong. You support your views by referring to the brothers or to church practices, but not to Christ. The Corinthians cited their ministers, saying, I follow Paul, I follow Apollos. The Gospel is not hidden from you. You can read it and see for yourself.

        I have spoken to the brothers as I told you in my previous letter. They did not say I was wrong but got up and prayed at midnight. I know of the single brothers in particular that they take turns leading the prayer, one each night, and they say they find it very helpful. Even if they once practiced private prayer, the brothers do not make out that it was right. Things would with time have found a true order if persecution had not interrupted us. We have already talked about it, and when I am back with them this practice, too, will be introduced, God willing. We will speak about it again.

        I firmly represent that it is right and Christian to pray together day and night, and I have no doubt that if you, dear brothers, were with me, you would pray and sing with me just as Paul did with Silas (Acts 16). I therefore pray to God the Father through Jesus Christ that he will lead us together to his praise. It would bring us joy in our time of trouble if we constantly gave praise together with one voice to God the Father through our Lord Jesus Christ (Romans 15). For I affirm my recognition that if we do not live, suffer, and give praise together in our grief and hardship here, we will not be given joy together in his Church - either on earth or in the life beyond, whichever God may will.

        I openly testify that if anyone practices private prayer in order to please himself, his prayers are such as only hypocrites use and rely upon. How often I have heard this in the world - that I should go to church and there pray quietly to myself as much as I liked. I am told the same in my prison: I should pray in secret! They do not understand such things. I answer, No, I want to acknowledge my Father freely and openly, just as Christ himself did. We should do the same if we are obedient. (Romans 15:1-7; Luke 18:11; Matthew 6; Hebrews 5:7-9, 13:10)

        Whatever fills a man's heart will brim over into his words. No one lights a lamp and hides it away. Therefore prayer should not be in secret. When God inspires someone to pray in the other way, he will also signify his approval of that person's offering, just as he did with Abel's. Let your light so shine before men that they see your good works. Do not let yourself be misled. This is the Lord's command, and the one who is unsettling your mind will bear God's judgment no matter who he is. (Matthew 12:34; Psalm 40:10; Luke 11:33-36; 1 John 3; Matthew 5; Galatians 5)

        Martin sent me back the two letters. It was too much for him, he said; if I could square my conscience with it, I could sever the bond of peace between us. My answer: I am doing it to keep my conscience pure. I cannot do otherwise if he flatly refuses to go into further proofs of the truth. Martin said it was going too far; he was not going to make a commandment out of it. I reply that I find no greater commandment than to love (John 13) - that we should love one another. If anyone says he loves God and hates his brother, he is a liar. Therefore, we should receive one another just as Christ received us, to God's glory. We should not leave our talent buried in the earth as the wicked servant did. We should bring our offering, not to the Devil but to the Tent of the Presence. The Tent of the Presence is Christ and the Church. His commandment is that we should love one another. (Leviticus 17)

        They say they cannot see why personal prayer is not right. Christina often asks me how long this is to go on. My reply: Until we are reconciled. They tell me they are perfectly ready to pray together and take turns to lead the prayer in the way I want. I am glad for that. But at the same time they say it is going too far when I assert that people who pray silently are dumb dogs and graven images. I tell them silent prayer is the prayer of a deceiver, of the wicked servant who hides his talent in the ground. They say they only want to have peace between us. I reply, I cannot make peace with you on such a basis. But if you are willing to talk it over and search for true recognition, I will accept food and benefits from you in the hope of an agreement.

        On Easter Sunday the bookbinder, Weber, sent us some food. They put my share in the dish they have always used for bringing my meals and sent this and a drink of wine to me with the warder. Praise be to God!

        On Monday, I asked Christina why she had not brought it herself. She said I would not have taken it from them. But I thought they would have brought the food in hope of an agreement. I said to her, Then I cannot let you have the dish. In the evening, Christina came and asked me for it. I said, If you will not be obedient, I will have nothing to do with you.

        After I had received your letter, I twice asked them if they desired a reconciliation. I told them to speak with Martin and with each other and that then I would write to the brothers in the name of us all. They never brought a reply from Martin. When I spoke to Elisabeth, she said they wanted reconciliation, and that it was I who refused. My answer: I will gladly be reconciled, only you must stop your loathsome idolatry. She said that to talk about idols and dumb dogs in this connection was more than they could accept. My answer: In my eyes there is just as little right about the way you pray as there is about the Roman Catholic mass, for you pray just as you please and give up sharing in common. The prophet (Daniel 11) says, The king will do as he pleases. He will exalt and magnify himself above everything of God. Prayer and the mass are powerful idols. They have become so firmly established in the temple of God, and even among us, that there was and is no rooting them out (2 Thessalonians 2). This is how you may recognize the Spirit of God: every spirit which acknowledges that Jesus Christ has come in the flesh is from God. Therefore we should pray for all to hear and should acknowledge Jesus Christ in our prayer. Christ says (John 15), The Holy Spirit will bear witness to me, and you also are witnesses. All who are led by the Spirit of God are children of God. For you are not meant to fall back into the slavish spirit of fear, but have received a childlike spirit enabling us to cry, 'Abba, dear Father!' The same Spirit of God joins with our spirit to testify that we are the children of God (Romans 8). If he does not testify in a man, then that man is not a child of God but a child of the Babylonian harlot. Every spirit that does not confess that Christ is come in the flesh is not from God, but is the spirit of Antichrist. (I John 4)

        To pray hidden away in secret means to deny Christ; to pray to God aloud and publicly means to acknowledge him. The Father, who sees what is in secret, will openly give you what you deserve. (Matthew 6) Be on your guard against these dogs, these wicked workmen, these mutilators, for we are just like the dogs who grudge the cows their grass if we are not ready to share our prayers with our neighbor. If I had cherished sin in my heart, the Lord would not have listened. (Psalm 66) Only a lazy, deceitful servant buries his talent in the earth and hides his light under a bushel. Such people are wicked workmen who beat their fellows, who eat and drink with the drunken, and behave just like the world does. They despise the prophets' words, darken the spirit, which means the witness of Jesus, and do not avoid appearing evil. They pray only to be seen by men's eyes, for nothing reaches their neighbors' ears; no one knows whom you pray to, and such prayer is without fruit. No, let us speak the truth in love.

        (Mathies Hofer here quoted Ephesians 4:15-16 and Colossians 2 in full.)

        Beloved brothers, do not let your goal be shifted by the Antichrist, for those who pray in secret do not accept the head by which the whole body is bonded and knit together, each part helping the other. They hold to their own possessions: they keep their prayers to themselves and refuse to help their neighbors in either practical or spiritual ways. There is no fellowship of the Spirit, no encouragement or comforting love; they are not of one mind; each seeks his own interests in carnal and spiritual matters and not the interests of others. (Philippians 2)

        The early church in Jerusalem should be a shining light to us here: although there were 120 of them (as we are told in Acts 1:15), they and the eleven apostles all remained together in one room. With one consent they devoted themselves to prayer together, and with them were a group of women, including Mary, the mother of Jesus, as well as his brothers. One helped and encouraged the other. Paul represents exactly the same: I desire that in every place the men should pray, lifting holy hands without anger or resentment,' and women, too, in the same manner. But in church meetings women should not be allowed to speak; they should be submissive. (1 Corinthians 14)

        Dear brothers, do not judge hastily without a thorough examination of the subject. As a light and example for you, I point to Christ and the twelve apostles who shared a common life. When Christ rose from the dead, he appeared to them as they were gathered with the doors locked. In particular, he is an example to us when he led them out to the Mount of Olives and told them to watch and pray together. He took James and his brother John and Peter with him to be his witnesses. Christ then went a stone's throw from them. All this is written to teach us the order we should follow in the church. As shepherd, Christ himself was the night watchman for them. He told the three disciples to watch and pray with him. The other disciples also stayed together. But Christ came a first and a second time to the three, not to them all. This is the reason for the church practice that the night watchman calls three brothers who then call all those living together in one room. In each room, whether occupied by single people or a married couple, all who have been baptized and therefore have put on Christ, should be of one mind and observe the same rule. To argue that Christ prayed alone is self-will and therefore cannot be accepted. He did not take on himself the honor of being High Priest, but was consecrated by the Father and sent into the world for this purpose.

        Do not presume to say, Let us build a tabernacle for each person. Did not Peter speak in this way on the mountain, Let us make three tabernacles here, one for you, one for Moses, but did he not know what he was saying? (Matthew 17)

        Is it not true that Roman Catholic priests, who set themselves up in place of Christ, have their own private rooms to live in, and pray by themselves? And the common people do the same. They all have private property. The abominations of the west shall not be established in the east.

        (In the margin, Mathies Hofer wrote another three lines.)

        When the sisters say, We want to pray together, and at the same time keep their stealthily concealed bread, meaning prayer, then they are damned out of their own mouths and go limping with two different opinions. If the Lord is God, follow him; but if Baal, then follow him. Woe to the sinner that follows two paths.

        I know nothing. I stand completely alone. I only hope Martin will write to you himself. I do not even know if they will once wish to see me or speak with me.

        Beloved brothers, I hope that when you admonish them they will prove readier to obey you. You will be like the wise virgins who said to the foolish, Go and buy for yourselves with your money. Do not keep it hidden in a cloth. I am waiting in great longing for a cheering, positive reply from you. It will rejoice my heart. I commend you to God, to his word of grace, for he is greater, etc.

        Mathies Hofer

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1768 Martin Glanzer letter to the church community

         Brother Martin Glanzer also wrote to the church community about this question. I wish to quote his letter as well.

        Hermannstadt, May 24, 1768

        The grace of our Lord Jesus Christ be with you, my dear brothers Hans, Joseph, and Andreas, and with the whole church. We cannot neglect writing something to you, just as we never fail to remember you in our prayers.

        O you faithful, chosen, and consecrated children of the living God, my beloved brothers and sisters, fellow members of the body of our Lord Jesus Christ! We cannot thank God enough when we think what good and wonderful things he has done for us all. We have received news that God has helped the church community to flee unharmed, just as when he accompanied the children of Israel on their flight from Egypt, parting the Red Sea, leading them safely through. The Almighty still helps his people as he did then. So we should never cease to praise and thank him with one accord, and may God the Lord strengthen us in his truth until the end.

        O most beloved brothers and sisters, how dear you are to the heart of God our Father in heaven, because you love him and keep his commandments and are eager to do his holy will! We want to let you know what is happening to us.

        Praise God we are all well, and we cannot praise him enough for making us worthy to suffer shame and persecution for his holy name's sake. As David says in Psalm 118:18, The Lord chastens me severely, but he does not give me over to death. The Lord indeed gives us the bread of fear and the water of affliction, and Baruch says, My tender children must travel rough roads; they will be carried off by the enemy like a scattered flock. Take heart, my children, and cry to the Lord, for he who lets you be carried off will not forget you. He who brings this punishment upon us will come again to help us and will bring us his eternal joy and bliss. (Baruch 4)

        We must tell you that four weeks before Christmas we were brought in bonds to Hermannstadt by the clerk of the court and six guards with weapons in hand.

        They have imprisoned us in the town hall. We have never had a hearing - neither from the worldly authorities nor the priests - nor has anyone inquired whether we have anything to live on. But praise and thanks to God, we have not gone without food, because our sisters in the penitentiary are very loving and faithful in sharing with us each day. And so, my dear brothers and sisters, you do not need to worry or grieve over us. We have enough to live on, praise God!

        We also need to report that we are in great disunity with brother Mathies on the subject of prayer. When we were transferred to Hermannstadt he sent us two letters, saying we should pray zealously together, otherwise he cannot accept us. And if our enemies were to bring us into a Roman Catholic church, we must not pray silently, but must pray aloud. To this we replied, We have no intention of praying either silently or aloud in an idolatrous temple. We do not want to act like idolaters, any more than the three men did whose story is in Daniel 3.

        Then he began again, as if it were a really evil thing for someone to pray in secret. We refused to agree with him, for the Lord himself went apart when he prayed, as John also taught his disciples. Mathies immediately declared that anyone who prays in private is a dumb dog, a mute idol, and like a dog that grudges hay to the cow, although he does not eat it himself. He added that if the letters were too sharp for us, we should send them back to him. Then I said that we did not want to quarrel over prayers that are offered in a way which the whole church accepts as good. If it is called idolatry for someone with a pure, devout heart to pray in secret, I say No.

        The sisters in the penitentiary tell me that Mathies talks as if they never prayed together before. But they prayed together according to the order in the church community, except that it was only Christina who led the prayer and read. Now they take turns and pray together by night and day. This does not satisfy Mathies, however. He tells people that if we will not do as he wants, he will not come to peace with us. He says we should reject the old ways and recognize that it was wrong to pray in private. And no one should read by himself, for these practices are the greatest abomination in the world: they are offerings to idols and mean that we are worshipping idols and are making ourselves detestable in God's sight. We cannot accept as true that God does not listen to silent prayer. Our God is not like the god of the priests of Baal, of whom Elijah said, Call him louder, for he is a god; it may be that he is deep in thought or occupied elsewhere. We say with David, You know when I sit down

        and when I rise up; you discern my thoughts from afar. (Psalm 139) I will praise and thank the Lord with my whole heart whether I am alone by myself or with the faithful or in the whole community of God. (Psalm 111)

        If we think of Tobit and Sarah, did they not grieve alone, calling to God, and did not God hear them? (Tobit 3) As David says, The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise. (Psalm 51) Baruch teaches, When you see the people in front of you and behind you worshiping idols, say in your hearts, 'It is you, O Lord, we must worship.' The Lord tells us in the Gospels, When you pray, go into your room and shut the door and pray to your Father who is there in the secret place, and your Father who sees what is secret will reward you openly. (Matthew 6) We believe that those who pray aloud in the streets to be heard by men are hypocrites, but Mathies says they are right to shout. He assumes we are calling him a hypocrite and insists that the hypocrites are those who pray in secret.

        Christina says, We can put no faith in his words, just as it was earlier, when he spoke about embracing. Elisabeth says, We know very well we are despised, and everything we say is ignored, but we want to be low and humble. The Lord tells us, 'I will look on those who are downtrodden and broken in spirit and who tremble at my Word. (Isaiah 66)

        Hannah was a woman in deep distress, and she prayed in her heart. Her lips were moving but she made no sound. (I Samuel 1) Eli thought that she was drunk. But Hannah told him, No, my Lord, I am a deeply unhappy woman. James says, Is anyone among you suffering? He should pray. Is anyone happy? He should sing psalms. (James 5) When Peter brought Tabitha back to life, did he not send everyone outside and call them back to present her to them healed and well? (Acts 9) We do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. And he who searches the hearts of men knows what the Spirit means, because the Spirit pleads for God's people in God's own way. (Romans 8)

        So, my dear brothers, consider how you are to judge and settle this matter so that we find peace and unity and the church of God is gathered and increased, not scattered. We look forward to a clear answer from you at the earliest possible date. How much we would like to talk with you! But the great danger and distance make this impossible. Notices were already posted around the town last winter, asking information about the two brothers Joseph Kuhr and Johannes Stahl. So, my dear brothers and sisters, pray for us as we pray for you, as is right, that the Lord may strengthen and uphold us to the end. Amen.

        Barbara sends greetings to her husband and mother. Maria sends greetings to her daughter and her son, Andreas Glanzer. The sisters in the penitentiary and town hall greet each of you by name a hundred thousand times and give you the kiss of love.

        I, MARTIN, and Christian greet every single one of you with the kiss of our Lord Jesus Christ. We greet you a hundred thousand times from the bottom of our hearts. The grace of our Lord Jesus Christ be with your spirit. Amen.

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1773 Many troubled by Mathies Hofer's letter

         When the two letters to our church community arrived and were read out in Wallachia, there were various talks about what brother Martin had written. None of us had anything to say against it, for he expressed the views of almost the whole brotherhood. But many were troubled by the innovations suggested in Mathies' letter, for they found them strange and questionable. Some said he was trying to introduce a new doctrine. Everyone thought that what he said about love and strengthening each other in faith was right, and that praying together was good and helpful, but scarcely anybody could agree with him that it was loathsome and detestable to pray quietly by oneself.

        Brother Hans Kleinsasser, it is true, said that he could find some understanding for it, although it spoke of high and divine mysteries. He was not disturbed by the letter because Mathies emphasized so strongly that the highest commandment is love. But Hans Kleinsasser was too weak to bring the brotherhood to his way of thinking. He therefore wrote back to Mathies in Hermannstadt asking him to explain and interpret his letter so that simple people could understand it, for many brothers and sisters were put off by the difficult words and hard expressions. Hans told Mathies of some of the things they had said.

        In reply Mathies wrote another letter to our brotherhood in Wallachia and explained his mistaken ideas at still greater length. This letter, however, was just as hard to follow as the first, for all he did was quote numerous scriptural passages which were totally unrelated to the subject. The Christian reader has had a sufficient example in the letter given above. The entire Scriptures had to be wrenched and twisted to fit Mathies' own ideas. But brother Hans Kleinsasser gained more people to support him and to side with him and Mathies, in particular Andrea Wurz, who was steward at the time, Hans' own two brother and still others.

        When the letter had been read out and each brother was expressing what he felt about it, Andreas declared, I believe this letter has the right basis, the basis on which I will be judged on the Last Day. If anyone thinks it is wrong, he shall be no brother of mine. With this, Andreas, brother Hans, and several others left the meeting room. At first it looked as if they would be the only ones with this conviction. Then a change came (before anyone realized what was happening), for brother Hans and his supporters took each of the others aside and talked to them individually until little by little they won them over. No one was left except Joseph Kuhr, Paul and Veit Glanzer and their families, and the Stahl family, which was still at Tschoregirle because Johannes was continuing to work at his trade.

        These four brothers firmly maintained that no new teachings should be introduced. We should keep to the practices of our dear forefathers; God granted enough enlightenment to those earlier brothers who gave their lives for their beliefs. No weight was given to this at the time, and brother Andreas Wurz even said that the matter was less clearly revealed to the brothers of former days. Brother Joseph Kuhr, and those who believed as he did, saw that they would not be able to live at Presetschain unless they gave in. So Joseph went with Paul Glanzer to the like-minded Johannes Stahl at Tschoregirle to look around for somewhere else to settle.

        When brother Hans realized how much in earnest they were - they would rather leave the community than accept Mathies' ideas - he went himself to brother Joseph and Paul at Tschoregirle to persuade them to remain at Presetschain. The two brothers finally agreed on condition that the letter was not accepted but was discarded. Brother Hans had to promise them this. So they returned to Presetschain and were reunited. Brother Joseph and Paul and those with them agreed to praying together, but no one was to press others to believe or declare that silent, personal prayer is idolatry or devil worship. The other group yielded on this point and no longer tried to insist on it, even though the letter had definitely used such expressions. So this quarrel was settled and put aside until a later date. We will soon hear more of it.

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1773 Strange ideas about eating

         Besides this, Mathies fell into another misconception. about eating. He brooded and speculated on Bible passages until he asserted that no food or drink should be taken between early morning and midday. And once a person had eaten and drunk at midday, he should eat and drink nothing more before supper time. Mathies declared this would be a sin. He began to practice his idea so strictly that even when he became faint and weak on the journey he refused to take anything to strengthen himself. No matter how much he needed it, he would not let a morsel of bread or a sip of wine or water pass his lips before the appointed hour.

        He wanted the whole community to adopt this false practice, but it was rejected with one voice by the brothers, who proved on the basis of Holy Scripture that he was wrong. He therefore gave it up. I do not know his reasons for the idea and so cannot explain them.

        Some years later, he left the community and went to Prussia, as will be recorded further on. There he began to hold strictly to this idea again. Even out in the fields, harvesting or doing other work in the hot summer weather, he made a great thing of not drinking any water between times, so that many could not understand how he could hold out in the heat.

        When this Mathies, brother Martin Glanzer, and others arrived in Russia in 1773, the struggle about prayer broke out anew. During the whole journey, and long before in Hermannstadt, Mathies had not been in unity with the others. Each side said they would do whatever the brotherhood would represent. Brother Martin won over his own brothers and several more to his side; they wanted to keep to the agreement the had reached in Wallachia. Brother Hans Kleinsasser, the church Elder, some of his brothers, and a number of others were on Mathies' side.

        There was open division and argument between us, each side defending its opinion with the Holy Scriptures. Mathies declared in front of the whole church that if a man did not present his offering in front of the tabernacle of witness but offered it outside the camp, then his offering was not to God but to demons. In short he presented his view very powerfully, expressing the same ideas as in his letter quoted above. Although passages from both the Old and New Testament were pointed out to him in support of the other side, they carried no weight for him. These passages were mostly included in Martin Glanzer's letter as quoted above, in particular Psalm 111, and passages about Christ and Peter praying alone, about Hannah, Daniel, Elijah, Elisha, and others as well. Mathies explained them all away and had answers for everything.

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1773 Brotherhood brought into confusion

         The whole brotherhood was brought into confusion. Many God-fearing people were deeply disturbed and many sighed in grief before God. Many did not know which side they should take. They felt unable to judge Martin Glanzer as wrong, but they could not disprove Mathies' ideas, for he supported them so strongly from the Holy Scriptures. Yet however much he insisted, hardly anyone could understand why silent prayer should be an abomination.

        Brother Joseph Kuhr had at other times been a powerful defender of the truth. Neither Jesuits nor any other priests could get the better of him in a dispute, as shown earlier in this book. But he was unable to convince Mathies, and he, like all the others, became completely confused on this issue. He gave the advice that the quarrel should be decided by lot to see which party was right or wrong. Brother Hans agreed to the suggestion. Mathies said, I am absolutely sure of what I represent. I do not need any casting of lots. But for the sake of the weak who cannot understand the question, I will agree to this taking place.

        Brother Martin Glanzer and his supporters also said that for their part they did not need to have lots cast, for they were going to hold to the same beliefs as when they had given themselves to God through the covenant of Christian baptism. They believed it to be sufficient basis and the true way to eternal salvation. At the time of their baptism nothing had been said to them about these new ideas. They refused to have anything to do with casting lots, no matter how it turned out.

        Decision by lot was represented by the elders and the most highly regarded brothers: by brother Joseph Kuhr, Hans Kleinsasser, Mathies Kleinsasser, and Joseph Kleinsasser, who was steward at the time. These were supported by several more, including Johannes Hofer, Elias Wipf, and Lorenz Tschetter - all witness brothers. The other young brothers and the sisters hardly knew what they should do. They were troubled and downhearted because it was plain that the question would be difficult to settle and would very likely lead to a division. Most of them felt that casting lots was not necessary since we had all testified in the covenant of baptism that we had understood enough of God's Word to acknowledge it as the pure truth and the way to eternal life. Moreover we had around us a great cloud of witnesses who had fought with all their hearts for this faith and remained true until death. What need did we have for anything else? If we could only follow after them, walking faithfully in their footsteps, there would be no doubt of reaching eternal salvation.

        Already in Transylvania, however, Mathies Hofer had been highly regarded, and little had been done without his advice; now that he was with the community, his proposals appeared to be spiritual concerns, for he lived a good, devout life and went around speaking to one and the other in a helpful way, encouraging them in faith.

        Joseph Kuhr and Hans Kleinsasser, the two preachers or teachers, and Hans' brothers, too, were much trusted by the church community. Many people followed them because they felt them to be the most virtuous and God-fearing.

        These brothers did all they could to call first one and then another aside for a talk about the question, until most were persuaded to agree to deciding by lot. But some consented with great reluctance, feeling very uneasy that people who were certain in their hearts about the true way of salvation, should behave as if they were in doubt and ask the Lord for direction by casting lots. They were afraid that asking such a question would be putting God to the test and would provoke him to anger. These fears were quieted, however, because it would not be done out of curiosity, nor from greed for wrongful gain, as with Balaam. It would be done out of our great need to find peace. So there was much hope that the Lord would make it serve for the best, would show us his truth, and would reveal his divine will to us in this way as he had done twice before.

        Brother Martin, the Glanzer brothers, and some others held firmly to their opinion and refused to agree to casting lots. Those on the other side, however, determined to go on with their plan. The next day the brothers and sisters who had agreed to decide by lot met together in the weavers' room, which is now the cabinetmakers' workshop. Martin Glanzer and his supporters gathered in the room which was generally used for preaching and church meetings (because at that time we did not have a separate meetinghouse).

        There was still a great deal of discussion before the lots were cast. It was not undertaken freely and confidently, but with wavering, resistance, and unbelief. Some of the younger brothers were thoroughly distressed and confused and would have liked to leave the meeting, but they lacked the courage. When Mathies noticed this, he said, For my part I have no need to cast lots. I am certain the Lord will affirm my belief. However, if the Lord shows that everyone can do as he likes and pray when he wants to, I will leave it at that. The church's Confession of Faith was brought in and dear brother Peter Ridemann's words on prayer were considered, but they seemed to have little bearing on the question.

        Yet those leading the meeting said there was nothing to prevent them going forward. After a great deal of talk, they at last came to common prayer, calling on God to reveal his divine will. After the prayer, they cast lots. But God answered in the same manner as he had been asked, for the lot fell in Mathies' favor, signifying that he was right. When this was disclosed, nearly everyone was unhappy about it. Heads sank, for people had not expected this outcome. They had hoped that Mathies would be proved wrong, so that the argument would come to an end once and for all. Many now deeply regretted agreeing to the method, but since they had previously consented they could not now withdraw. They had to accept the decision.

        Brother Joseph Kuhr went to the brothers in the other room and asked if they would consent to what the Lord had shown us. They said, No.

        As a result, they were given a separate table at mealtimes and the bond of peace was severed. They were deeply unhappy at being cut off from the church for such a reason, for they would gladly have remained and been at peace if such innovations had not been introduced. After consulting together, they sent two of their number to the count's master builder, who was responsible for us at the time. They asked him about another place to live, since they were no longer united with the others. The master builder told them he would have to report the matter to the count, but he wondered if they might not become reconciled; it would make a very poor impression on the count if they were so changeable. He therefore advised them to let the matter rest for the time being.

        Later on, if they had still not reached agreement, he would write to the count.

        So the move was put off for a time, and meanwhile the brothers had further talks with one another to find the best solution to the problem, for both sides were eager for them all to remain together.

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1773 Subject carefully searched through forefather's writings

         And God, our loving heavenly Father, who had led us together, now mercifully protected us so that no separation came about.

        We searched carefully through our forefathers' writings. The chronicle of our church was especially helpful to us. We had not had it previously, for it was brought to us by the brothers and sisters who had been imprisoned at Hermannstadt. This and other books from Alwinz came into their hands by a special intervention of God.

        There was a widow, a fellow countrywoman from Carinthia, named Schneeweiss. She had a daughter who married Heinrich Roth, the son of Märtl Roth, the unfaithful Elder and servant of the Word from the community at Alwinz. When Märtl Roth died, he left behind him a chest of old books. His son became head of the family and inherited the books. Widow Schneeweiss brought some of them to Hermannstadt and sold them to the brothers in the town hall.

        The brothers from Martin's group drew attention especially to the explanation of Christ's words, When you pray, go into your room. The commentary on this chapter went very fully into the subject of prayer, saying it is a holy encounter with God in which a man brings his heart's concerns, needs, and longings before God, and this is best done in a place by oneself. The examples were then given of Samuel's mother, Hannah, and of the prophet Elisha and how he raised the Shunammite woman's son from the dead. A second passage from the chronicle was also read. It recounted that in the year 1593, a terrible war broke out with the Turks.

        That was a time of great tribulation. Therefore the elders of the church exhorted us in this time of need to persevere in prayer more fervently than ever. They agreed that whenever the servants of the Word could arrange it, any time of day or night, we should unite in prayer, humbly asking God to remember us and help us. ... The brothers and sisters were ... to look to God ... in prayer, not only together in the meeting, but whenever they could, individually.

        These words were emphasized, for it was clear from both passages that in earlier years silent personal prayer had been practiced as well as communal prayer. The question was raised whether this practice had been mistaken and wrong on the part of the church at that time. No one dared assert such a thing. Even Hans Kleinsasser lacked the courage.

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1773 The long disputes were settled

         Consequently, an agreement was reached similar to the one made in Wallachia: the brothers and sisters consented to pray together but were not to be prevented from praying alone and in secret, for such prayer was now to be accepted.

        Because of the way they had come to casting lots (which we have already described), one can understand that no one kept strictly to what had been shown. We prayed together and we also prayed alone if we were prevented from praying with others. But it was not permitted for someone to go aside purposely to pray alone, and the common prayer was preferred to private prayer. Mathies was at last satisfied by this.

        Easter time came. The elders decided to hold the Lord's Supper and the church was instructed to prepare for it. Then brother Martin Glanzer, his brothers, and the others with him all united fully with the church. The gave all their temporal goods - the inherited property which the empress had ordered the authorities in Hermannstadt to let the brothers bring with them. The brotherhood would not unite with them until this was done. Afterward, they held the Lord's Supper together, and the ugly quarreling was brought to a peaceful end.

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1773 Why quarrels must be recounted

         With the help of the money handed in by the brothers, we were able to repay Count Rumiantsev all that he had advanced to us for the journey and during the time afterwards when we were very poor.

        I would much rather have passed over these quarrels in silence. I have found it hard and distressing enough to revive for posterity the memories of these old faults and failures in the church for perhaps as people died these things might have been forgotten. But my heart and conscience compelled me to write against my will, for the following reasons:

        First, in order to present the whole truth about our history and keep back nothing important that took place, both praiseworthy and unpraiseworthy acts are recorded, just as in Bible stories about the God-fearing people of old - patriarchs, kings, and prophets.

        Second, to serve as a warning, for while quarrels and divisions arise all too often among believers, no one should reject community and the sharing of a common life because of faults and weaknesses. No one should copy the opponents of community and true surrender, the self-seekers who exaggerate such things and say that community and a common life only multiply reasons for quarreling and division. We must not let such difficulties frighten us away from the Lord's work. We need only look back to earlier times to see that they were never free of similar weeds which the enemy tried to sow among the wheat. What confusion and divisions there were in the church in Jakob Hutter's day! But brothers and sisters did not give up because of them. They put things right and reunited.

        Third, to warn against any of us presuming to introduce a new practice he has invented himself and thereby alter, disturb, and displace the old, well-proved order of the church. This applies particularly to articles of faith and interpretations of Scripture.

        No one should have too great a confidence in himself and rely on his own understanding and insight. Such fabricators and hair-splitters, who try to know and understand everything better than anyone else, have never at any time led to anything good. This can be seen clearly enough from our experience with Mathies and others. For however good his intentions may have been, he went too far and erred to the right.

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1773 Mathies Hofer objected to singing while at work

         After this error, he very soon had another scruple. In autumn 1773, he started thinking it was wrong for people to sing at their work. It was his belief that if someone wanted to sing, he should stop working until he had finished his song. But no one was able to agree with him on this point. No one could feel it was wrong to be moved to sing psalms or songs of praise to the Lord in all zeal and reverence during work. So no one paid any attention to Mathies' words, and the sisters went on singing at the spinning as they had always done. He pretended not to hear, just as he refused to take off his hat. He thought he would force his ideas through. When no one gave in to him, he left the community and went away. He had gone no further than Banernitz, however, when he was detained and sent back to Vishenka. The officials brought him to our community. A few days later he went away again and stayed in the wood, but he came back of himself and confessed he was in the wrong and had pressed his own view too much. He told us that while in the wood he had prayed earnestly to God to show him plainly if he were mistaken. Then God put into his mind the beginning of Psalm 34 where David says, I will bless the Lord at all times; his praise shall continually be in my mouth. The afflicted shall hear it and be glad. Then the light dawned. Now he, too, sang at his work.

        Up to this time he had not received Christian baptism. He spoke to the brothers and made his request. Accordingly he was baptized by brother Hans Kleinsasser and accepted into the Church on October 27, 1773. Shortly afterward, he married sister Rosina Bichler. At peace with everyone, he proved himself in so many ways and won such trust that in 1778, with brother. Joseph Müller, he was made a witness brother. His further history will be told later.

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1773 Community's outward circumstances improved

         As the years went by, and in this year, too, the community's outward circumstances were improving. The weaving had gone well from the very first year. In 1773 the pottery, was brought into good working order. There had been many delays. The first kiln was built on the site of our present kitchen, and the workshop was planned to come there, too. But the brothers were unable to produce glazed earthenware and they began to think of abandoning the attempt. Then another kiln with a workshop beside it was built where the bakery now stands. For a long time this did not work properly either. Brother Johannes Stahl experimented and tried every possible method until he had it in running order. It cost the community quite an outlay before the pottery produced as it should. A smithy was set up in the community, and we also began to distill a little spirits.

        In 1776, with the count's permission, we built the water mill on piles, and eleven years later, in 1787, we built a windmill as well. The community room where the elders met and the larder or room for cold storage were also built in 1776.

        In 1778, we built the schoolhouse for the older and younger children's groups, and in the following year we planned to have a meetinghouse. We actually built it in 1779, but it has now been made into rooms for the mothers and babies.

        God blessed us in other ways, too, in those years, for the fields yielded good crops. Compared to our previous poverty, the community had a better standard of living. May God be praised and thanked forevermore for his goodness!

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1779 Hans Kleinsasser passed away/Joseph Kuhr made Elder

         On October 16, 1779, the Elder of the whole church, dear brother Hans Kleinsasser, fell asleep in the Lord with a peaceful heart at Vishenka in the Ukraine. He was fifty-three years old. For eighteen years he had led and cared for the church to the best of his ability. Though he was weak in some ways, God had worked through him to gather and build up the church and bring it from its first beginnings to the point I have described. In other ways he was a capable man, gifted with wisdom and understanding from God and well able to take matters in hand. *

        After his burial on October 17, the elder brothers held a meeting and Joseph Kuhr was entrusted with the heavy responsibility of caring for all the needs of the church community and shepherding the people with sound teaching. We continued for a week praying earnestly to God that he might give us a true servant of the Word and show us through an election the brother he had appointed.

        When the election was made and all had spoken, Joseph Müller was the one chosen. In the church meeting on October 31, he was appointed for a time of testing.

        On. March 22, 1780, at Vishenka in the Ukraine, brother Joseph Müller was confirmed as servant of the Word through laying on of hands by the elders.

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1780 Mathies Hofer's disagreement over prayers/excluded

         About this time, several brothers began to speak against using the Book of Psalms as prayers in church meetings. All brothers in the church were called together and each said what he believed right on the question. Our forefathers' writings were searched to discover how meetings were held in the church in Moravia. The brothers found that whenever possible there had been a meeting for common prayer once a day. It became clear to most of them that we should do everything possible in the same manner as the earlier brothers had done. So by common consent the psalms from the Bible were no longer read as prayers in church meetings. The morning meeting also came to an end. It was decided there should be only one meeting a day with a preface followed by common prayer, a reading, and some singing.

        Not everyone was happy about these arrangements. Mathies Hofer in particular was strongly against them. He and others objected that we could never be too zealous or spend too much effort in prayer and praise to God, for God the Lord is worthy of far greater honor and praise. But they had to give way and do what most people advocated.

        Besides this change, brother Joseph Kuhr re-introduced the silent thanksgiving at the Lord's Supper that had been used in earlier times. The custom had been altered by brother Hans Kleinsasser, who said the prayer aloud for the whole congregation - another cause of wrangling and division during the previous unrest, since the brothers from Stein and others with them were strongly opposed to introducing different ways and giving up the old order for holding meetings. At that time, however, their views were not accepted because common prayer was felt to be better than quiet personal prayer, which was the deciding factor in this case, too.

        Now the Lord's Supper was held, and brother Joseph Kuhr did not lead the prayer aloud, but used the silent thanksgiving described in the old writings. Brother Mathies Hofer could not endure it. He left the meetinghouse and did not take part in the Lord's Supper. When he was admonished, the struggle with him began over again. He refused correction and held on to his own opinion. Again he used very strong terms as if we were burying our talent, putting our light under the bench, and other unjustified expressions.

        When the brotherhood withstood him and would not accept his ideas, he ran away again and wandered around in the woods for days until he was faint with hunger. A few brothers went in pity and compassion to look for him, meaning to give him burial if he had died. They found him still alive, but had the greatest difficulty in persuading him to come home with them. In the end he said he would be content if he might stay as a guest and stranger among them, having food and lodging from the community while left in peace to hold his own views.

        The brothers were called to a meeting where his request was put to them. They agreed on condition that he apologized for his strong expressions. He was ready to take back his words and admitted he had spoken too loudly and roughly, not with love and kindness as he should have done. At the same time he defended his views and what he had actually represented. As the brothers could not accept his statement, it was again asked what should be done with him. Again each brother voiced his opinion.

        Some felt great pity and sympathy for Mathies and said that if none of the brothers objected, they, for their part, would let him live in the community. But most said that he should be put out of the church, for he was the root of much evil and damage in the community, a self-willed man who brought disturbance and confusion. If he clung to his own ideas and refused to be corrected, we should not allow him to remain, following the example of the church of God in Moravia when dealing with such people. This was the answer made to him.

        Mathies was given a few rubles to help him on his journey, and he set out. Before he had gone many miles he was arrested and taken to prison in Glukhov. Since he was unable to speak Russian, he was interrogated by a German to discover, who he was and where he was going. When asked whether he belonged to the colony at Vishenka, Mathies denied it. *

        He was asked where he wanted to go. He said he was looking for his brothers. When questioned further about what brothers he meant, he replied that the Quakers were his brothers. Mathies was then given a man to escort him from one town to the next until he was out of the country. In this way he came to Elbing in Prussia. There he was given hospitality in Ellerwald by Gerhard Wiebe, a minister and elder of the Mennonite church. Mathies explained his situation to him. This chain of events brought us in contact with the Mennonites in Prussia, for previously they had known nothing about us, and we nothing about them. **

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1781 Gerhard Wiebe's letter to the Community

         In the following year, 1781, Gerhard Wiebe wrote a letter to the church in Russia. It is included here to clarify the situation.

        Ellerwald near Elbing, March 5, 1781

        My dear brother Joseph Kuhr, whom my soul loves! I wish you and the church in your house great grace and peace from God the Father and Jesus our Savior, together with the comfort of the Holy Spirit, so that we may be united more fully in faith and love and more closely with Jesus, our true and loving Emanuel, and so become one in spirit. Amen.

        I took the liberty of mailing a short letter to you on December 11 of last year. As I have not received a reply, I presume that the letter did not reach you. I will repeat what I then wrote. Some years ago, a Bohemian brother, a harnessmaker named Jan Schlerk, told us the tragic news that the community of brothers in Upper Hungary had been wiped out by severe persecution and that the community in Transylvania had been banished. But we were unable to discover where you were now living.

        On December 5, 1780, however, a man from your community arrived here, very poor but in good health. His name is Mathies Hofer. I never took a more surprising guest into our home than this one! When I asked him why he had made such a long journey, he replied that he had been unable to find agreement with the brothers about public prayer at the Lord's Supper or breaking of bread, and they would not allow him to stay. His conscience had driven him to leave the church and his wife, and he was now looking for a congregation that agreed with his views and lived in community of goods. I advised him against going farther, as I do not believe he will find what he seeks. I am acquainted with the congregations in Germany and Holland, for I correspond with them, and I do not know of any that live in community of goods. So he is still with me, and I do not want to let him go farther, but advise him to return to you as soon as I have received your answer.

        Well, dear brother, that is the reason for my letter: first, to get to know you and, as we cannot meet and talk face to face, to write from time to time so that we may cheer and encourage one another in the Lord as fellow pilgrims on a hard and wearisome road. And may God grant us his help until through grace we are brought where we may see one another in eternal love, and may rejoice and delight in one another before the throne of the Lamb. Amen.

        Second, I would like to be a humble mediator between this exile and your dear congregation. So I am making a heartfelt appeal to you and the community on this brother's behalf. Forgive the poor man for Jesus' sake if he has gone against your convictions at

        any point. One can hope he did not do it out of malice, but either out of weakness or because his conscience compelled him. Forgive his fault if, as I gather from what he says, it is a matter of different opinions and does not involve opposition to sound doctrine.

        What is best to do in this case? I think it best to bear with one another in love. He still seems to love the community and does not want to be separated from it. The Apostle Paul teaches us such forbearance. When he circumcised Timothy for the sake of the Jews, he gave us an example of how we should reach out to the weak. I hope, dear brother, that his Spirit will teach you that love is greater than all else, also greater than all knowledge.

        I beg you to forgive me for my presumption. I am sure you will do so. I will look forward to receiving a charitable answer. My humble words are written with only the kindest intentions, and I am confident that you will let them weigh with you a little and will ask this poor brother to return. When this happens, I intend, God willing, to send with him a few writings of service in building up God's Kingdom. I believe this man came to us by God's especial leading to help us to get to know each other as we sojourn here. If my letter reaches you and I receive an answer, we will open our hearts more deeply to each other.

        In closing, I commend you to God's protection and greet you and the church with the peace that Christ bought so dearly for us. Although we have never met, we are united in love, and I remain your brother and unworthy fellow servant of the Gospel of Christ.

        Gerhard Wiebe

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1786 Mathies passed away/worship changed

         His letter was answered by the elders of the church, who explained on the basis of Holy Scripture the good and sufficient reasons for Mathies' expulsion from the church and why we could not reaccept him unless he changed his convictions.

        After this, letters were often exchanged with Gerhard Wiebe. When we sent no invitation for Mathies to come back to us, he did not remain with the Mennonite elder but left Ellerwald for Brenkenhoffswalde near Driesen, another place where Mennonites had settled. There he stayed for a time with an elder named Ernst Voth, then went on to Hamburg and wanted to cross the ocean to America. Since he had no provision for his journey and could not pay fifty imperial talers to go by ship, he made his way to Holland. He reached the city of Groningen, but could go no further because he did not know the language. So he turned back to Altona and lived there for a time. In 1784, he returned to Brenkenhoffswalde, where he fell asleep in the Lord in 1786. *

        After brother Hans Kleinsasser had died and Mathies Hofer had left the community, the order of worship they had introduced began little by little to lapse and disappear. I DO NOT MEAN TO COMMEND THIS NEGLECT, NOR AM I GLAD FOR IT. THE GATHERINGS FOR PRAYER AND ESPECIALLY THE READING AT MIDDAY HELPED BUILD UP THE YOUNG PEOPLE'S FAITH, AS PREVIOUSLY DESCRIBED, EACH READ IN TURN AND SO EACH WAS INVOLVED, AND IT OFTEN LED TO A TALK ABOUT THE MEANING OF A PASSAGE OF HOLY SCRIPTURE. At that time each one took

        pains to be able to read out the Scriptures fluently, and such a practice could still be used with a good conscience today. Now each young brother wants to have a good, well-bound Bible with big print, but many of them (always excepting the zealous) know little of what is inside. Paul taught in 1 Thessalonians. 5:2, Prove all things, hold fast to that which is good. It would have been possible to drop what was unnecessary and exaggerated and to keep what was good. But each can judge the matter as he sees fit.

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1781 First mission journey from Vishenka

         In 1780 news of great changes in the Holy Roman Empire began reaching us through various people who came to Russia from Germany. When the Empress Maria Theresa died, her son Joseph II was crowned emperor. He promised freedom of faith for all religions, for previously the Lutherans, too, had been oppressed in many districts. The new emperor granted them freedom to build churches. He expelled the Jesuits from every part of his empire and banned this and other religious orders. He plundered the monasteries, using them for other purposes; he appropriated the money and valuables he found in them, and did many similar things.

        At about the same time, a secretary of Prince Gallizin, the Russian ambassador, came from Vienna in Austria to visit Count Rumiantsev, the czar's field marshal, and stayed for a time on his estate at Tschereschink near Vishenka. The secretary, a nobleman named von Klupfeld, had with him a servant called Anton Ruschek. They came to our place with other officials, looking around to see how we had arranged and set up everything, because the community with many people living together was a real wonder to the district. When the count received visits from foreign nobles and officials, he often brought them to our place and showed them how we organized the school, the workshop, the kitchen, and everywhere else. Anton Ruschek was extremely kind and helpful to us. He learned that the group now gathered in Vishenka originally came from Carinthia, Transylvania, and Hungary, and that we longed to hear how the relatives left behind in these places were faring. He therefore offered to take a letter to Germany for us, deliver it to the right address, and send an answer back. This suggestion made us very happy. We wrote three letters, one to Carinthia, one to Transylvania, and one to Hungary, and this kind-hearted man took them with him to the correct places. In a short while we received answers from Velké Leváre' in Hungary and from Carinthia. * 

        Since the situation in Germany proved to be as we had heard, God filled many brothers with courage and great eagerness to send two of their number into the countries we have mentioned to find out whether any there had the zeal and longing to learn of God and his truth, to change their lives, and to save their souls from eternal destruction. In addition, brother Joseph Kuhr's three children were still in Transylvania and Johannes Stahl had two brothers and other relatives in Hungary.

        So we asked the count for a pass for the journey, and we a received one.

        Two brothers were then chosen for the task: brother Joseph Müller, who was newly appointed as minister, and Paul Glanzer. They were to travel through the three countries, visit those eager to listen, and if possible bring some back to the church community. We prayed earnestly for the travelers, and there were many tears and heartfelt farewells before we took, leave of them.

        They set off in the name of God, taking the route through Kiev, Brody and Lemberg, then straight on to Velké Leváre where they began visiting the brothers who had left the faith: As soon as they said who they were and distributed letters from relatives, the people were very glad to see them. They were amazed that the community still existed, since they had thought it was completely wiped out. Before the brothers had been there long, the Jesuit appeared to ask if they had a pass. When the showed it, he spoke to them in quite an affable way. They stayed for two days and told the former brothers and sisters all that had happened to the community in Transylvania and Wallachia.

        Continuing their journey to Vienna, they presented themselves to Prince Gallizin, the Russian ambassador, who provided them with a pass to travel in Carinthia. Here they were received with great joy, for several people still remembered brother Paul Glanzer. Yet the brothers were not able to do what they had hoped, for the truth and pure teaching of the Gospel was unknown to these people, and they could not grasp it so quickly. When they heard that among us only adults are baptized, not children, they found it very strange, for the contemptuous term Anabaptist is much hated even today, and ordinary people think of the Anabaptists as the most blasphemous heretics who ever lived. As a result, even the brothers' closest relatives shrank back from them. So they went back to Vienna.

        When they returned to the unfaithful brothers and sisters at Velké Leváre, they wanted to stay with them for a few days, but the Jesuit came immediately and ordered them off the property. Although they asked him three times in the most friendly way if they might stay overnight, he cut them short, saying that if they did not leave at once he would have them taken in custody. The fact was that unrest and disturbance had arisen at Sabatisch when the people heard through our letters that there was a church community gathered in Russia, sharing all possessions in common and granted freedom of religion. The Sabatisch brothers and sisters were very eager for a visit from our two brothers, but their priest or Jesuit discovered what was afoot. As he supervised and was in complete control of the place, Paul Glanzer and Joseph Müller could not risk going there. They left Velké Leváre for Pressburg.

        Jakob Walter from Sabatisch, however, sent a present after them consisting of a few books and two jackets, two pairs of pants, and two pairs of shoes once worn by the Hutterian brothers. This was to show the brotherhood and their children in Russia the sort of clothing our forefathers had worn.

        Brother Joseph Müller had mailed a letter from Vienna with a detailed report to the community in Russia about all they had attempted to do and what had come of it.

        From Pressburg, the brothers made their way into Transylvania. They first arrived at Szaszvaros, went on to Muhlbach and from there sent a message to Alwinz. Although several people came out to see them, no one wanted to return to the church community with them. All the zeal and enthusiasm had died. From Mühlbach, the brothers traveled to Hermannstadt and visited friends and relatives. They went to every place where they thought or at least hoped they might find some response, but they found none and achieved nothing. So they set out on their return to Russia, reaching Vishenka on December 12, in good health and in peace with the church.

        In the same year, 1781, Andreas Gross came to the church community with his wife, Christina, and his son. Christina and her son accepted the truth and united with the church, but Andreas remained an unbeliever until he died.

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1782 Second mission journey from Vishenka

         In the spring of 1782, brother Joseph Kuhr, church Elder at that time, and brother Elias Wipf were sent to Transylvania, for brother Joseph still had three children in Alwinz whom he had been forced to leave behind for the sake of his faith (as is recorded above for the year 1764). He longed to save them and bring them to the church, if God willed this and made it possible, as well as any others who were full of zeal and wanted to save their souls from everlasting ruin. Earnest prayer was made for the travelers and they took leave of the community, set out in the Lord's name, and so came to Alwinz and Hermannstadt. They succeeded in bringing two of Joseph's children, Andreas and Gretel, out of Alwinz. Michel Kuhr, however, had been married a long time to a Hungarian wife and was unable to tear himself away from his temporal possessions. He asked his father to come for him the following year; in the meantime, he said, he would sell this or that quietly. So he remained behind. Once he let the moment of God's grace pass by him, he had lost it forever. He died only a few years later, about 1786.

        Brother Andreas Wurz's stepdaughter, Elisabeth Straus, was still in Hermannstadt. Although she would gladly have returned with the brothers, she was held back because of her unbelieving husband and the cross that God had laid on her.

        Brother Joseph comforted her and accepted her as a sister after she showed that she repented with all her heart for her unfaithfulness.

        Brother Joseph (Kuhr) and Elias (Wipf) together with Andreas (Kuhr) and his sister arrived safely in the Vishenka community on June 30. They were welcomed with great joy and thanksgiving to God.

        While brother Joseph and Elias were in Transylvania, Jakob Walter at Sabatisch wrote a letter to the brotherhood in Russia, reporting that the visit of our two brothers had roused great interest and enthusiasm. Many people in Sabatisch wanted to return to their old faith and begged the brotherhood to help them in some way, if this were possible. I will now quote Jakob Walter's letter:

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1782 Jakob Walter's letter to the Church

         Sabatisch, June 22, 1782

        Dear Joseph Kuhr,

        We wish grace and peace from God to you and your brothers and helpers in the service of the Word. This we wish the whole church in Russia, through Jesus Christ our Lord. Amen.

        Beloved brothers in Jesus Christ, we feel urged to send you a few lines to report that Heinrich Schmid, Jakob Miller, and I, Jakob Walter, all three from Sabatisch, were in Vienna on June 22 in order to present an appeal to the emperor. Our agent advised against it, however, and said we should rather wait until our case comes up together with the Lutherans'. I must tell you, dear brothers, that we at Sabatisch have made a statement to both the religious and secular authorities that we are firmly resolved with God's help to return to the faith we previously confessed.

        Dear brothers, I must tell you that we received your letter around May 22, and it gave us great joy. We gather that the two brothers sent out by God have been brought safely back to the church. We cannot thank the Almighty sufficiently for this.

        My dear brothers, what an inexpressible joy it would be if such heroes could come to help us in the battle we are now facing.

        Dear brothers, as far as our elders are concerned, they have become out-and-out children of Satan, intent on suppressing the truth in every possible way. I cannot tell you much about the people at Velké Leváre, as they are only waiting to see how we will fare.

        My dearest Johannes Stahl, I must tell you that your cousin, Joseph Stahl, has become utterly unfaithful and no longer has any thought of rousing from his sleep of sin. Dear brother Joseph Kuhr, I have received your encouraging letter and was heartily glad for it.

        All you beloved brothers in Christ Jesus, I beg you for the mercy of Christ to stand by us with help and advice in whatever way is possible, for in Sabatisch there are thirty men determined to follow you with their wives and children if we can only get out of the country. We have already tried various means, but the best way is to trust in God with strong hope that he, the Almighty, will be gracious to us and let us come to the right decision. For we have consented to obey the emperor's wishes; if he refuses to tolerate us at Sabatisch, we will go wherever he decides for us. The agent we have employed believes that we will be sent to Transylvania if we want to return to our former faith. God knows our situation. We beg you not to forget us, but always to include us in your prayers. We greet you all: Härich Schmid, Jakob Müller, Andreas Schmid, Jakob Schultz, Abraham Baumgartner, Joseph Dangler, Paul Tschetter, and all the others. Especial greetings from me, Jakob Walter, and from the two brothers who were in Vienna with me. I commend us all to God's protection. I have written this in great haste in Anton Ruschek's room. It is the fourth letter I have written to you, but I have not received a reply to any of them.

        Farewell,

        Jakob Walter

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1782 Brothers not tolerated/many turned Catholic

         Brother Joseph Müller answered Jakob's letter, telling him that no one could be sent at the moment, for brother Joseph Kuhr was away on a journey to Transylvania. As soon as he came back we would do whatever was possible.

        When the two brothers arrived home on June 30, the request from Sabatisch was brought forward and carefully considered. The brothers decided that such a heartfelt plea could not be ignored. It was our duty in the sight of God to bring them help. We prayed earnestly to God that he might grant his grace and blessing to this undertaking.

        It was also recognized by the brothers at this meeting that it was urgently necessary to elect another servant of the Word. We prayed for this, too, begging and pleading to God.

        After the prayer, the brothers were chosen. It was decided that brother Müller and brother Christian Hofer should go to Sabatisch and help wherever possible with advice, instruction, and encouragement.

        Then a brother was chosen as servant of the Word: Johannes Waldner received unanimous testimony from the assembled brothers. On August 16, he was appointed before the whole church for a time of testing.

        The following year on April 2, 1783, he was confirmed in the service of the Word through laying on of hands by the elders.

        When the people at Sabatisch declared they wanted to return to their old faith and then stopped attending church, this caused much anger and uproar, for the godless crowd cannot bear a light to arise; they rush to the spot at once and try to dampen and extinguish it. So at this point the Roman Catholic priests incited the secular authorities to seize the defectors' goods, and persons. The magistrates complied by immediately arresting the most devout and highly-regarded brothers in the group: Heinrich Schmid, Jakob Walter, Jakob Miller, Paul Tschetter, - Mathies Dangler, and Johannes Koller.

        These six men were bound fast and taken to Neutra, where they were put in a horrible, stinking prison. The names of the rest were listed, and it was threatened that all of them, wives and children included, would be imprisoned in Neutra unless they promised to remain Roman Catholics. Among other threats, they were told that their children would be taken from them and the adults banished from the country.

        With the prospect of renewed hardships and persecution if they held to their intentions, and with the beginning of such, suffering already at their door, they nearly all lost courage and gave way. Those at Velké Leváre abandoned the undertakings... and those at Sabatisch also took counsel with flesh and blood, for they said to each other, What is the good of remaining steadfast if we are to be banished from the country, and our children are to be left behind and ruined? They also had doubts about the community in Russia: even if the life there appealed to them, would it prove to be the true church as Jakob Hutter established it? In the end all came to an agreement to submit for the present and let things quiet down again, for God might well show another way so that they could save their children, too. In the meantime, they would find out more about the church in Russia.

        Some of them, however, were very active. They traveled several times to Vienna and to other places, and visited a number of different lords whom they thought might help them (all this at considerable expense). For at that time the emperor's booklet on toleration had just been issued with its declaration that each and every one who had been forced to change his religion now had the freedom to return unmolested to his former faith. But in fact this applied only to the four main religious denominations: Roman Catholic, Lutheran, Calvinist, and Greek Catholic.

        Three of the brothers even had an audience with the emperor when they handed in a petition on behalf of the prisoners at Neutra. The emperor called them to him, took them into a room, and talked with them for three-quarters of an hour. He asked them what exactly they found wrong and offensive in the Roman Catholic religion. They replied, Infant baptism and the worship of images He then wanted to know what was wrong with infant baptism, and told them it was not necessary to pray to images, for he was a Roman Catholic himself, but he did not pray to images. They should do as he did, and keep to the religion accepted by the head of the state (by which he meant himself) or else profess the Lutheran, Calvinist, or Greek Catholic religion. The brothers said they had never found such certainty of heart as in their former faith, and they begged him to let them settle in Transylvania or some other place.

        The emperor replied, All these countries are in my possession. It makes no difference where you are Then they asked for his permission to move to Russia. The emperor said, Why ever do you want to move to Russia? There's no bread to be had there; besides which, you would have to turn Orthodox. He talked with them on many other subjects, too, and finally said One of two things will happen. Either you will be granted toleration or else you will be sent out of the country. He ordered the release of the prisoners in Neutra, and they were set free after six weeks in prison.

        Following their release, they were brought before a number of lords who strongly urged them to become Roman Catholics. One after another, the brothers consented, except for Jakob Walter. He was the only one who stood firm. But he was allowed to go free with the others.

        Subsequently, all those left at Sabatisch fell away. There was no courage or staying power in them. They shrank from pain and suffering and had far too great a fear of men. As far a can be seen they only needed to hold fast a little longer and show more determination; then their trials would have passed them by.

        Once they had submitted to the Jesuits and agreed to remain Roman Catholics, they had to go into the church, recant, and make a confession of faith. They were asked point by point and had to answer each one, then swear on the rosary and scapular. One of them said in front of everyone in the church that he was only doing it out of fear, and at heart did not believe it was right. But the Jesuits did not pursue the matter. They were satisfied as long as he recanted publicly.

        As he watched what was happening, Jakob Walter could expect nothing but re-arrest and further attempts to coerce him through imprisonment or other cruel methods. Sad and disheartened, he went to Anton Ruschek's house in Vienna and wrote a letter to the brotherhood in Russia, saying that all was at an end, nothing was left of the fire but ashes. No one should make, the journey to Sabatisch. It was all useless. The community received this letter, but the brothers had already started for Hungary several weeks earlier.

        From Vienna, Jakob went home to Sabatisch. Fearing to be seen there, however, he took leave of his wife and children and set out alone to make his way to the church in Russia. He traveled through the part of Silesia under Prussian rule and so reached the Moravian Brethren at Gnadenfrei, then continued to Herrnhut in Saxony. He stopped at Herrnhut for a while and worked for a potter. From here he wrote back to his Katharina at Sabatisch to tell her he was safely out of the imperial lands and was now in Prussian Silesia. The master for whom he was working obtained a pass for him from his manorial lord, Count von Zinzendorf of Herrnhut in Saxony. With this pass he was able to travel unhindered through Lemberg and Kiev to the community in Russia, and on December 28, 1782, he gained his heart's desire and arrived safely at Vishenka. In the following year, on January 1, 1783, he united with the church. After the church had interceded for him, he was accepted into the covenant of grace.

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1782 The Third Journey

         Joseph Müller and Christian Hofer left Vishenka on August 18. After earnest prayer they parted from the community amid tears and heartfelt words of farewell, and set out in God's name for their places of mission. Nearly the whole community went down with them to the ferry where they had to cross the river. Brother Joseph wrote back from Kiev and again from Lemberg that they were both well. Their experiences on the rest of their journey and the events at Sabatisch will now be related.

        Joseph and Christian left Lemberg and continued on their way under divine protection. They turned off the main road, however, and bore left into Hungary because they had been told this was a shorter route. They were not checked at the frontier, so did not get their pass signed. This afterwards caused them a great deal of trouble.

        While going through a town called Nikolasch they met three Hungarian noblemen in the street, all somewhat drunk.

        Perhaps the brothers showed too little respect and deference as they went by, for the noblemen stopped them and asked for

        their pass. Joseph and Christian showed the pass they had received from our count, the field marshal. The noblemen examined it and found plenty to quarrel with: first, it had not been signed at the frontier; second, the count had not signed and sealed the side he had written in German. They accused the brothers of being spies and bandits and of traveling with a forged pass. A German apothecary joined them. He translated the pass into the Slovakian language and said it was in order, and the brothers explained and excused themselves as best they could. All was of no avail. Although innocent of any offense, they were handed over to the jailer, who put them in a dark dungeon and kept tight watch on them.

        The brothers fell on their knees and thanked God that they were counted worthy to suffer in innocence. They pleaded to God with all their hearts that he might strengthen them and protect them from sin and evil through his Holy Spirit.

        After half an hour, they were taken to the town hall to appear before the county sheriff and two other noblemen. They were searched and thoroughly cross-examined on where they had come from and where they were going. Everything they said was written down. At first they were treated harshly, but as they always gave the same account of themselves and spoke with courage and confidence, and as nothing suspicious or dishonest could be found about them, their interrogators began to recognize that they were innocent and talked to them in a more friendly way. The brothers were searched a third time, however, and everything they had with them was confiscated - money for travel expenses, writings, knives, and other items.

        The two were returned to the dungeon, while the pass was sent to the county governor. Three days later they were again summoned to the town hall, as he had arrived with the notary. First they were asked if they held to their previous statements. They replied, Yes, every time! We will never say anything different even if we are taken to the emperor. The German apothecary, who acted as interpreter in the matter, was very sympathetic to the brothers and put in a good word for them, saying they were honest people with a valid pass. In the end they received their belongings back, and the governor wrote a letter and sent a Hungarian guard to accompany them with orders to ensure that they were not detained again.

        Traveling with such an escort brought strange consequences. The first guard escorted them alone, following the governor's orders. But when they crossed into another county, a different guard was detailed to go with them. He was afraid to accompany them by himself, so on reaching a village he asked the justice of the peace for six extra men, and was actually given five. The brothers began to be anxious what the consequences might be. The people came running up to stare at them as if they were murderers under guard.

        At the boundary of the third county there was a German gentleman. Joseph and Christian explained what had led to their present plight, and the gentleman simply sent two peasants with them from village to village as far as Turschain.

        There the county sheriff ordered a Hungarian guard to take them to the commissar at Savatgi. This commissar was also a German. After the brothers had told him their story he said, I know what to do!

        He wrote a letter and gave it to the two-man escort he had provided. Then he put his seal on the pass and gave that also to the escort. The brothers did not hear the other instructions he gave by word of mouth. When they had left the commissar and had reached the far end of the marketplace, they were brought to a halt. The escort took them into a small prison where a number of other men were incarcerated, searched them, carried everything they had to the commissar, and then tied their hands behind their backs and accompanied them further.

        The poor brothers, who had done nothing wrong, had to struggle on through the mud in wind and rain. This went on for three days until they reached the village, about a mile from Trentschin, where the county governor lived. They arrived very late and were put in a room, chained up, and guarded all night.

        The next morning, the governor examined their pass. As there was nothing wrong with it, he released them, but he sent another guard with them, and they traveled under escort until they crossed the River Danube into Austria. Toward their journey's end, the escort consisted only of peasants, but the brothers were not free to travel alone until the day before their arrival at Vienna.

        Brother Joseph wrote to the community from Warsaw, telling at greater length what he and Christian had to undergo on this journey. Only a summary of the main facts is given here. They reached Vienna after traveling for six weeks.

        They stayed overnight at an inn in Leopoldstadt and sent a messenger to Prince Gallizin's court to ask Anton Ruschek to be so kind as to come and see them. When he came the following day, he told them of the situation at Sabatisch: all had fallen away except Jakob Walter, who had set out alone for the community in Russia. They were horrified, and their courage ebbed away, for it looked as if the long, wearisome journey had been for nothing. They wanted to turn around and go straight back home without attempting anything more. Anton advised this course, too, for he was extremely frightened that he might get into difficulties for helping in the exchange of letters between Sabatisch and the community in Russia. The brothers scarcely knew what they should do. There was too little leading from God to go to the unfaithful people at Sabatisch. As these had no intention of striving to return to the faith, Joseph and Christian could not believe it right to venture into unnecessary danger on their account. Yet to go straight home with nothing accomplished did not seem right, either.

        After long consideration, they agreed that since there was nothing to be done with the backsliders at Sabatisch, they would work at transferring to Russia the value of the property they had left behind in their native land of Carinthia. Perhaps they could achieve something in this direction, for they had the necessary documents with them.

        They therefore went to the court of the Russian ambassador and gave their names and their reason for coming. The legal advisors at the prince's court helped them with a petition which they presented to Emperor Joseph. Four days later, when brother Christian was again at the imperial palace to inquire what was happening with their appeal, he met the emperor coming out of an upstairs room. The emperor noticed him and called, Come in! Christian went into a room and talked alone with the emperor for almost half an hour. First Emperor Joseph asked him what he wanted. The brother said that they had presented a petition to his imperial majesty and did not know if it had come to his attention. The emperor asked where he was from. Didn't he come from that group in Hungary?

        Yes, replied brother Christian, we belong to them by religion, but by birth we are from Carinthia. We come from the transmigrants who were banished in 1755 and sent to the principality of Transylvania. 

        Yes, Yes, I know, said the emperor.

        Then brother Christian asked him most humbly to allow us to have the value of our lawful property transferred to Russia.

        The emperor answered, Come back to your fatherland, and your homes and farms will be restored to you.

        People will not tolerate us, objected the brother. We are always persecuted.

        The emperor said earnestly and impressively, Who persecutes you? There is no persecution now.

        The brother responded, In Hungary, this very summer, six men were held in prison for more than a month for the sake of their faith.

        For a moment the emperor remained silent. Finally he said, Well, what's it all about? It is such a little thing, such a very small matter. People must agree to accept a certain creed - Roman Catholic, Lutheran, Calvinist, or Greek.

        The brother said, We do not see them living godly, Christian lives.

        Well, said the emperor, you can still be good yourselves and live as you think fit.

        The brother replied, Our hearts cannot find full conviction in any other way, for Christ the Lord and his apostles tell us to hold to his pure teaching, to be his disciples and lead a godly, Christian life.

        After this, the emperor asked what name we go by, and what had happened to us in Transylvania. Had we had our own homesteads and had we been given land? Hadn't the priest who had persecuted us in Transylvania been called Delphini? What had taken place during the persecution? How had we reached Wallachia, and where had we lived? Was the land good? How had we prospered there? Why had we moved to Russia? In what part of the country had we settled? Had the count given us sufficient land? Were our houses of stone or wood? Did we have a priest, and, if so, did he have a wife?

        Brother Christian answered all the questions truthfully and in full, and the emperor listened attentively. Then the brother pleaded once again for the property we had left in Carinthia. The emperor answered neither yes nor no. He only inquired how we got out of Russia. When brother Christian told him that our count had given us a pass authorizing us to visit relatives in Germany, the emperor let him go and went out, too.

        Subsequently, the brothers did their utmost to bring their affairs in order, going back and forth from one government office to another until they reached the point where they were supposed to receive their property. But the government officials said the case must first be transferred to Hermannstadt, where the assets from Carinthia were now held, and then be transferred back to Vienna. All this would cause a delay of some ten weeks.

        The brothers could not wait so long. Therefore, they arranged for the agent from the Transylvanian court to deal with the matter if anything should come of it. The officials agreed to this, and offered to forward in due order anything which arrived for us. The Russian ambassador, Prince Gallizin, was our Count Rumiantsev's brother-in-law, so the currency exchange would cause no problem.

        The following year we received news from Hermannstadt that the property left behind by members of the community, a value of 2,130 florins, had to be sent with all speed to Vienna. But where it ended up we never discovered. None of it was ever paid to the community.

        The brothers had now finished their task as far as they were able, and they prepared for the return journey. Nothing could be done at Sabatisch because the people were too afraid; they were not ready to fight and struggle for the truth. Without such resolution they could get nowhere, for if the slightest sign of rebellion was noticed, they were persecuted. While the brothers were waiting in Vienna, Paul Tschetter and Jakob Wollman and on one occasion Katharina Walter, came to them, had a long talk, and told of what was happening at Sabatisch. But the brothers could not help them as things stood. All they could advise was for them to put their trust in God, make the venture with him, get away from Sabatisch in secret, and take to flight. By this means, as time went on, a number escaped.

        The brothers wanted, if at all possible, to bring Jakob Walter's wife, Katharina, and his children to the church community, but they did not know how to get them from Sabatisch to Vienna. They tried every way and found what seemed like a good opportunity to accomplish it. The result was disastrous, however, and plunged the brothers into great danger. The following is a summary of the story:

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1782 The two brothers brought into great difficulties by a baker

         There was a baker who had been in Russia for eighteen years. He, too, had come to Vienna to transfer his lawful property from the country but had not succeeded, although he had handed in three petitions to the emperor. All the money he had brought for the journey was already spent; he had not even enough left to pay for the pass he must get from the government (in order to return to Russia). When he heard of the brothers, who also wanted to go back to Russia, he ingratiated himself with them, suggesting they should travel together. He asked them to help him by advancing money to obtain his government pass, with a little more for travel expenses to Kiev. It would all be paid back later, he said, and he gave them the names of merchants in Kiev with whom his credit was high and who would advance him whatever he required. For a long time the brothers did not want to become involved with him, and Anton Ruschek also advised against it. They finally consented after he had mentioned how easily he could have obtained his pass and, if he had only had the money, would have willingly secured more passes. Then the brothers offered to give him money for his own pass if he would get another for a woman and three children. The woman and her children, however, were at Sabatisch in Hungary and must be brought to Vienna - an extremely dangerous undertaking. The baker declared it would be simple - no trouble at all - and immediately agreed to fetch them. In the end, the brothers trusted him, giving him money for the journey, so he set out to bring Katharina and her children to Vienna. First he came to Velké Leváre. There he met Elias Walter and confided in him what he intended to do. Elias was one of the foremost opponents of the truth. He called the brothers spying scoundrels who deserved to be hanged, for they had not come to collect their property but to take people out of the country. As the baker was repeatedly asked if he had a pass, he realized the great danger he was in, became terrified, and betrayed the brothers.

        He turned back for Vienna. Six days later, he came to the brothers with a lying story that he had fetched Katharina Walter and her children. He said he had left them at his lodging but that the brothers must not show themselves there because the wagoner knew them. To prevent betrayal, they must at once give him money to pay the man and let him go on his way. The honest brothers believed these lies, and supplied the money to pay the wagoner. Early next morning, they went over to the baker's lodging, hoping to see and encourage Katharina and her children. No one was there.

        The baker now showed what a villain he was. Not satisfied with getting so much money from the brothers on false pretenses, he wanted to frighten them into giving more. He demanded six ducats for his pains and threatened that if they did not give him the sum he would inform the police of their plan to take so many people out of the country. Then they would be arrested.

        Brother Christian told him bluntly that he would get nothing, no matter what he might do. Did he suppose the brothers would remain silent and not defend themselves? Nonetheless, this godless man had brought the brothers into deep trouble. They expected from one hour to the next that he would arrive with the police to arrest them. One can well imagine how the poor brothers felt with their little store of money stolen by fraud and still worse disaster and danger staring them in the face.

        It was high time to be on their way. Disappointed and downhearted, they prepared for the journey. They made their farewells at the prince's court, took leave of Anton Ruschek and other officials they knew, and left Vienna at two o'clock in the afternoon. Meantime the baker, seeing that the brothers would give him no more money, reported them to the police. Three men were immediately dispatched to the inn where Christian and Joseph had lodged. They searched here and at the prince's court, but the brothers were already three or four hours' journey away. God in his mercy had protected them from falling into the hands of godless men.

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1783 Returned with several Mennonites to the church

         When the brothers had, praise God, escaped from danger and were almost at Krakow, they debated whether they should return straight home or go into Prussia to the Mennonites at Danzig and Elbing. God made it clear to them that they should go to Prussia, so they took the route through Krakow into the kingdom of Poland, and on January 10, 1783, they arrived safely at Warsaw, the capital. From there, they traveled on by wagon to Elbing, which they reached on January 22.

        The Mennonites received them with much kindness and consideration and were eager to hear what had been happening to our church community. The brothers had to recount how we had been persecuted and driven out of our own country and Transylvania, too, and had come to Russia. They also had to describe how our community is arranged and organized. All the Mennonites were pleased at what they heard. They had nothing but praise for it and did not oppose it in any way. The next day the brothers were taken out of the town to Ellerwald to see the elder, Gerhard Wiebe, whom we first got to know in connection with Mathies Hofer. He was delighted to see them and welcomed them in the most friendly way. The brothers stayed with him for three weeks. During this time, they had many talks about articles of faith and other godly and helpful conversations. The Mennonites did not argue against the truth, but praised the community. They refused to believe, however, that one cannot be saved outside it. The elder, Gerhard Wiebe, reported to the congregations near Driesen that men from the church community in Russia had come to visit him. When the elders of the congregations heard this, they wrote inviting the brothers to visit them, too, for perhaps they might help and encourage some to improve their lives and find salvation. The brothers could not refuse such a request, although it meant a journey of about 180 miles [290 km]. They therefore went from Ellerwald to Marienburg, and then by way of Heubuden, Marienwerder, Schweingrube, and Graudenz to Schwetz, visiting the congregations in each place. Brother Joseph preached to a number of them. After going to Schwetz, Przechovka, and Jeziorka, they finally reached Driesen, Neu-Dessau, Franztal, and Brenkenhoffswalde. During their twelve-day stay in the neighborhood, several people decided to travel with them to the church community in Russia.

        They then retraced their route through Graudenz and Heubuden, and went to Danzig before returning to Gerhard Wiebe in Ellerwald.

        The brothers found three kinds of Mennonites in the towns and villages they visited. The first were called Old Flemish: they were quite smart in appearance, wore buttons on their clothes and trimmed their beards, but otherwise were moderate in their ways. These lived in Elbing, Ellerwald, Gross Werder and Klein Werder, Marienburg, and Heubuden.

        The second group were called Waterlanders. They lived in Danzig and the neighboring countryside. They were vain and ostentatious in the way they dressed and in other ways as well. They, too, wore buttons and shaved their beards.

        The third group were called Groningen Old Flemish. They were the simplest and most modest in dress, wore only hooks and eyes on their clothing and let their beards grow. In other ways, they were the same as the Old Flemish, except that they held firmly to the practice of foot washing at the Lord's Supper. They lived near Schwetz, Przechovka, Jeziorka, and Driesen, and in Franztal, Brenkenhoffswalde, and Neu-Dessau.

        While the brothers were away, Gerhard kindly looked around for books for them, and now and then other friendly people gave them a few as well, so that more than twenty Bibles and other books were collected. The Mennonites were hospitable and generous toward them in other ways, too: they made a collection, each out of good will contributing whatever he wished for the brothers' expenses on the road.

        Joseph and Christian bought a wagon and two horses, took leave of Gerhard and other good friends, and drove toward the Vistula by way of Schwetz, Culm, and Thorn. Then they went on to Nieschewski to see Abraham Nickel, elder of the congregation there. Fifteen people had gathered who were ready to travel with the brothers to the community in Russia: Els Decker, a widow with five children, Hein, Jakob, Heinrich, Benjamin, and Eva, and her sister Maria Schmidt with her daughter Maria (all from Franztal); Liset Knels with her two children, Abraham and Johannes; also Sara and Heinrich (from Przechovka). From Brenkenhoffswalde came Eva Rickerts, a widow with two children, Eva and Annchen; and there was Peter Nachtigall, their wagoner.

        They set out from Nieschewski and traveled under divine protection. It was more than 700 miles [1,135 km] through the kingdom of Poland to the Russian border at Chernigov, and over 125 miles [200 km] further to Vishenka. They reached the community in joy and peace on August 2, 1783. *

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1783 The Fourth Journey

         Brother Jakob Walter could not wait until the brothers returned from Prussia, for the thought of his wife and children whom he had left at Sabatisch was a continual weight upon him. He therefore talked with the church elders and asked them to help him obtain a pass and travel money. They could not refuse him, because they had received news that still more wanted to escape from Sabatisch. So his request was granted, and Johannes Stahl was asked to accompany him on the journey.

        On May 2, 1783, they took leave of the church community, many weeping as the brothers set out. They traveled on in God's name and arrived at Sabatisch, where they stayed with Paul Tschetter. Brother Jakob went to the Russian embassy in Vienna, intending to get a pass for his wife and children. But he received only one - for himself and his traveling companion.

        In the meantime, brother Johannes Stahl stayed in hiding in Paul Tschetter's house for eleven days. Friends and relatives came to visit him, talking with him and bringing him food and drink.

        When Jakob returned from Vienna without a pass for his wife and children, they set out on the journey all the same, in the hope and expectation that God would help them to find the way through, and this was shown them.

        Andreas Stahl with his son, Mathies, also decided to go to Russia, but he left his wife, Hester, and his daughters in Sabatisch. To Jakob Walter's pain, he had to leave his oldest daughter, Susanna, at Sabatisch, because a year earlier she had married an ardent Roman Catholic. In the end, however, this proved a good help, as we will explain later.

        They crossed the border safely into Prussian Silesia and traveled by way of Olawa, Breslau, and Driesen to the Mennonite church at Brenkenhoffswalde and Franztal, where they stayed for several days. Here, a Mennonite named Peter Isaac was full of zeal and courage to go to Russia. He set out with his wife and four children and accompanied the brothers. From Driesen, their route lay through Schwetz and Torun to Warsaw in Poland, and from there to Chernigov in the Ukraine. On August 14, they arrived with much joy at the community in Vishenka.

        Very early on the same day, Andreas Wollman, Zacharias Tittel, and Paul Mändelig also reached the community. Not long before, on July 25, Jakob Tschetter had arrived alone at Vishenka. These four were young men about eighteen or nineteen years old. Paul Mändelig was Bohemian by birth. They had not much grasp of our faith, for they had been born Roman Catholic and knew little about their forefathers, apart from what they chanced to hear from their parents.

        Their escape from Sabatisch was not in vain, however. Jakob Tschetter, it is true, fell asleep in the Lord soon after his baptism, which took place this same year, but the other three are still living today (December 12, 1794) and are doing useful service in the church community.

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1784 The Fifth Journey

         In the autumn of 1783, Gerhard Wiebe wrote a letter from Ellerwald to the church community in Russia informing us that still more people from Hungary had reached the congregation in Franztal. They were very poor and would require support. The new arrivals were Andreas Polman with his wife, Rösel, and five children, and Andreas Tittel, father of the Zacharias Tittel already mentioned, with his younger son, Kaspar.

        At the same time another letter came from Paul Tschetter in Sabatisch, telling us that he and many others had a burning desire in their hearts to come to the church of God in Russia. They asked us to help them in some way, if it were possible. In addition, Andreas Stahl kept pleading for help in bringing his wife and two daughters to the community, while Jakob Walter was deeply concerned for his daughter, Susanna, who was left behind in Sabatisch.

        For all these reasons the elder brothers decided that in spring, God willing, they should send two brothers again to reach out a hand to those eager for a new life, and to help them come to the community. When spring arrived, Johannes Waldner was chosen to make the journey with Jakob Walter.

        After earnest prayer and many tears at their departure, they took leave of the community and set out in the name of God on March 4, 1784. They were able to find transport to Elbing where they visited Gerhard Wiebe and other friends. Then they continued to Marienburg, Gradenz and Schwetz. When they came to the Mennonites at Przechovka, they met Andreas Tittel, Andreas Pollman and their families.

        In the meantime, Susanna, the daughter Jakob Walter had left behind in Sabatisch, won over her husband, Tobias Bollmann, to go with her to join her father in the community in Russia. Similarly Joseph Polman with his wife and three children, and Hans Polman, too, set out, crossed the border into Prussian Silesia, and were now with the Mennonites in Franztal.

        When the two brothers, Jakob and Johannes, came from Przechovka to Driesen and Franztal, Jakob met his daughter Susanna with her husband, and Joseph with his family. It can well be imagined what great joy there was on both sides. They stayed three or four days. Then Jakob and Johannes continued their journey to the place where the church had sent them. They took Hans Polman with them, but told the others to await their return.

        Near the border between Prussian Silesia and the empire was Gnadenfeld, a village of the Moravian Brethren. There they were forced to stop because brother Johannes Waldner fell ill. Brother Jakob did not want to leave him by himself in a foreign country. They talked over what they should do and decided the best way was to send Hans Polman to Sabatisch. Hans was willing to travel alone, so they gave him several letters addressed to different relatives and asked him to speak personally with Paul Tschetter and others, assuring them that the church had heard their plea and would help them, and advising them to set out and come to join the brothers as soon as possible.

        Hans Polman went to Sabatisch and carried out his task. Meanwhile, brother Johannes Waldner gradually improved.

        After two weeks, Hans Polman returned to the brothers at Gnadenfeld. He brought no one with him. He told them that many were resolved to undertake the journey, but first they wanted to sell a few things quietly to get a little money for their expenses on the way. As this meant they could not leave so quickly, they sent Hans back alone with a message: Jakob and Johannes should either come to Sabatisch so they could all set off together, or at least wait at Gnadenfeld.

        The two brothers were not at all happy about the message, for they felt it would be impossible to cross the frontier with such a large group, and did not think it advisable to go to Sabatisch. If the group were detained and turned back at the border or elsewhere, the others would be no worse off than before, while the two from Russia would be severely treated as criminals who were trying to take subjects out of the emperor's lands. They were so annoyed with the people at Sabatisch for letting Hans Polman return alone and making their own plans for everyone to escape together, that they reacted too sharply and showed too little patience. They did not even wait in Gnadenfeld. They simply wrote a letter expressing their dissatisfaction and their reasons for not prolonging their stay, and then gave directions about the towns the travelers should pass through on their way to Driesen, where the brothers would now wait for them. Disappointed and disheartened, the three brothers set out from Gnadenfeld and returned to Franztal near Driesen.

        But everything was going much better than they had expected. When the brothers did not arrive at Sabatisch within a reasonable time, a group set out on their own. It consisted of Paul Tschetter, his wife and five children - the youngest still a baby at the breast; his sister, Katharina, and her two children; Jakob Walemann with his wife and four children; Andreas Koller with his wife and two children, the youngest one also still at the breast; Janne Stern, a Bohemian by birth; Mariele Wirth with her three children; and Hester Stahl with her two children.

        They came safely over the border into Prussian Silesia and reached Gnadenfeld, expecting to meet the brothers. It was a great disappointment to find no one there, but they had to accept it. Paul Tschetter at once wrote a note to Jakob and Johannes in Franztal near Driesen, telling them how well everything had gone and asking them to wait. The letter caught up with them and made them very sorry they had not stayed longer in Silesia.

        The owner of the Gnadenfeld estate, who also belonged to the Moravian Brethren, was kind enough to give the group a pass enabling them to get through to Driesen unhindered. When they reached Brenkenhoffswalde and Franztal, the longed-for moment came at last, and they met the two brothers (who had been waiting with equal longing to see them). There was heartfelt rejoicing on both sides and they gave praise and thanks to God.

        They stopped for only one day to prepare for the journey. They collected together all they possessed, each one contributing whatever was left from the provision he had brought for the road, and they put it all at the brothers' disposal. Jakob and Johannes then cared for all alike for the rest of the way. They had already come 370 miles [594 km] from Sabatisch to Driesen, and still had a journey of 920 miles [1,484 km] in front of them, for when one reckons up the distance from Sabatisch to Vishenka, following the route through Breslau, Driesen, and Warsaw, it comes to about 1,335 miles [2,150 km].

        The brothers bought three wagons with a pair of horses for each. They made do with these as well as they could, and about 140 miles [223 km] on, they came to Thorn, where they were joined by Andreas Tittel, Andreas Pollmann, and others with them. The group now totaled forty-seven people. Under God's protection they traveled safely and without hindrance day after day, going by easy stages until after six weeks they rejoiced to arrive in the community at Vishenka. *

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1784 List of all who came from Sabatisch and VelkÈ Lev·re to Russia

         56 souls in all

        Jakob Walter with his Katharina and two children:

        Jakob and Darius

        His son-in-law and daughter: Tobias Bollman and Susanna

        Paul Tschetter with his Judith and six children:

        Joseph, Martin, Johannes, Barbel, Katherina and Annele

        Jakob Waleman with his Assanath and five children:

        Andreas, Michael, Barbel, Judith and Assanath

        His son-in-law and daughter with their children:

        Andreas Koller, Annele

        Annele, Barbel and Children

        Andreas Stahl with his Hester and three children:

        Mathies, Magdalena and Susanna

        Katharina Waleman with her two children:

        Joseph and Gretel

        Joseph Bolmann with his Judith and three children:

        Liesel, Mariele and Annele

        Andreas Polman with his Rösel and their six children:

        Johannes, Adam, Maria, Barbel, Katherine and Eva

        Mariele Wirth with her three children:

        Andreas, Jeremias and Mariele

        Andreas Tittel with his two children:

        Zacharias and Kaspar

        Johannes Stern

        Jakob Tschetter

        Paul Mändelig

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1784 Account of subsequent events

         Soon afterward, another three families, about fourteen people in all, started on their way to Russia. But when they were a quarter of a mile from the frontier they were stopped, forced to go back, and imprisoned in Neutra for a whole year until at last they were released at the emperor's command. This frightened the others to such an extent that from this point no one else attempted the journey. Somewhat later we received a letter from Sabatisch telling us that there were still many sons of Zebedee who wanted to sit at the right and left hand of Christ in his kingdom, but that no one was willing to share Christ's cup of suffering. (Mark 10:35-39)

        Jakob Schultz, Mathies and Joseph Dangler, Abraham Roth, Abraham Baumgartner, and Andreas and Härich Schmid all stayed behind. These were the best and most respected among them, who still had some knowledge of the old faith and some recognition of its truth, but they could not tear themselves away from their property. They waited on and on for God to make them worthy to act, but never brought themselves to it, and in the end one after the other died with a burdened conscience and without consolation.

        The Mennonites who had come to the community with Joseph and Christian could not all submit themselves. Els Decker with her children, her sister Maria with her daughter, and Lieset Knels with her two children united with the church, but Eva Rickerts with her daughters, Peter Isaac with his wife and children, and Heinrich and Sara returned to Prussia in the spring of 1784. Peter Isaac's eldest daughter, Maria, left her father and mother and remained in the church community.

        They had many complaints against the community. They wanted the practice of foot washing introduced at the Lord's Supper. They defended private property, asserting it was justified by Holy Scripture. The way was simply too narrow for them, and self-denial and complete surrender were too hard.

        It was the same with some who came from Sabatisch. They did not all become living members of the body of Christ. Although like Lot's wife they had left Sodom and made the long journey to the community, for some of them it remained fruitless. For life in community was not free from hardships and struggles. Everything possible was done to find room to house the people, but we could not meet everyone's needs and wishes. Added to these difficulties, sickness broke out, and as we had too little accommodation and lived too closely together, a few had to get by with scarcely a place to lie down or anything else, and they suffered from the overcrowding. These conditions required patience, and some people had a great battle to wage between faith and doubt, spirit and flesh. Their spirit was willing and their first intentions had been good, yet when the time came for deeds, some flagged and weakened. But they were all united with the church except Rösel and her son, Hans Polman. Some time later Andreas Stahl and his wife Hester also left the community.

        The following year was a season of great scarcity, and we had to reduce our food consumption while our workload was increased because of all the building. But, praise God, none of us needed to go hungry.

        In this year 1784 the big house was started. At first the walls were made of mud bricks. They were built two stories high with small rooms for bedrooms on the attic floor. The ground-level room to the west was set up as a pottery and a new kiln was constructed there, since Jakob Walter, Andreas Waleman, Zacharias Tittel, Paul Mändelig, and Jäne Stern were all potters by trade. The other half of the house, facing east, was used for a dining room, but only the first room was finished that summer.

        In autumn, before the onset of winter, we moved into the new house. We had been living there only a few weeks when the mud brick walls suddenly collapsed. The foundation had not been raised high enough above ground-level, the mud bricks absorbed the damp from the earth and windows, and with so much weight resting on them, the weakened walls gave way. But the wall to the north and the roof it supported did not fall, and, praise God, no one was hurt. The pottery was patched up well enough for work to go on during the winter.

        The next summer the fallen walls were rebuilt with stone and fired brick, and in 1788 we finished the east end of the other story where we now have the weaving room and meeting house.

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1784 Plea for descendants to remember forefathers

         Now, I speak especially to you, dear children and descendants of the brothers and sisters who came from Sabatisch and Velké Leváre in Hungary to join the church community in Russia, a people whom God, in his great love and compassion, led out of error by his almighty hand, saved from destruction, and so satisfied the deepest desire of their hearts.

        I plead with you to remember at all times the great grace, love, and mercy which God has granted to us and to you and your forefathers. Do not let it be in vain. Remember and take deeply to heart how your fathers strove and labored, and how much in earnest they were to save their souls and yours. They were willing to make sacrifices, and it certainly cost them something to risk leaving house and home and all they possessed in order to set out with their wives and little children on such a journey over a distance of more than 1,350 miles [2,200 km]. For your encouragement, I remind you that not a single step taken in vain by those who acknowledge such generous help and thank God for it with all their hearts for the rest of their lives; who live in accordance with the bond they have made and remain faithful to the last as, praise God, some of your fathers have done and have already overcome and attained a blessed end.

        Never have they regretted this toil and hardship, even though at times the struggle was hard and bitter enough before the spirit triumphed over the flesh. How ardently they thanked God that he accounted them worthy of this grace, that he helped them out of the pit and snare of sin and reconciled them once more with God and his church.

        Because you are by birth the children of those valiant fighters for the faith, you should be all the more zealous to follow in the steps your fathers took in faith, so that we are not only proud of our forefathers, their names, and their religion for this by itself is no help to our salvation - but much rather follow them in courage and sincerity, in their upright, God-fearing, and blessed way of life.

        For your sake, for your good, and because of the especial love I bear to you and to all believers, I have collected and summarized this history so that you might have a reliable report of the time you came to this country, the ways and means by which you traveled, and the reasons for your coming here (for the blessedness and salvation of your souls).

        Therefore, I urge and plead with you: Never turn away from the gathering of believers, but remain true and faithful to God and to the brothers and sisters, as each of you has promised of his own free will in the covenant of baptism.

        It is possible some might have better outward circumstances if they were in the world and not in the church community of the Lord. We cannot know this, however. It is something completely uncertain, something that might be, or again might not be. But as regards their salvation, they would unquestionably be in the utmost danger.

        Our dear brother sings: *

        The ark represents the Church of God.

        Those who do not enter and remain in it will have to suffer the torment of the eternal fire.

        Another sings: **

        It is my joy and desire to be

        among the faithful who fear and love God.

        Wife, children, servants, the worthless things of the world –

        you must be treated as thieves.

        Away, away with worldly glory!

        Away with such filth!

        I journey to believing men.

        Your end will be the lake of fire

        after your carousing and gluttony.

        The brother who made this verse was Antoni Erfordter, from Klagenfurt in Carinthia, who himself left wife and child to go to the church community of God at Steinabrunn in Austria.- David says, I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked. (Psalm 84:10)

        In past times our brothers in Christ, and yours, too, recognized and believed it was a great grace when they could be together. (We see this during the harsh persecution that went on for five years. In the end they were forced to separate, but if it l had been God's will they would much rather have died together than have parted from one another.) They wanted each brother, and sister to remember how kind God is to us when he gathers his flock, his own children, in one place and does not leave them straying in the evil, impure life of the world among shameless people. In such places, people who love God must often weep and grieve at heart as Lot did in Sodom, and would rather sleep under a bench where the believers live together than have a good bed among unbelievers.

        In writing this I have tried to give you a little direction, so that you think more deeply about the grace and compassion of God.

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1784 Johannes Hofer deserted the Church

         In this same year, 1784, Johannes Hofer left the church. Judging from the way he behaved, it was nothing but self-will, arrogance, misused intelligence, and overweening self-satisfaction that drove him away. I will give a short account of what happened.

        This Johannes Hofer was a young man of twenty-one, naturally quick and intelligent. While still a boy he had read diligently in the Holy Scriptures and other religious books. When he became a brother and was put to work in the smithy, he was even more diligent in his reading, and he began to make up songs and expound Scripture. Sometimes, he spent nearly the whole night in these occupations, so that the next day, when he was expected to do his work alongside the others, he was worn out, unfit for his task, and produced very little. As time went on, this led to trouble between him and the master smith, who sometimes admonished Johannes for getting so little done. Johannes replied to the effect that they were laboring for mere temporal things, which were not very important. Whenever someone tried to instruct him to explain how to do various tasks in the fields or elsewhere, he always knew better, began to contradict and quarrel, and always had to be in the right and have the last word.

        According to him, the whole brotherhood and especially the elders and other responsible brothers were very far from what they should be. He often spoke contemptuously about them to those of his own age. Most of all he criticized and found fault with dear brother Joseph Kuhr as church Elder. Johannes was strongly of the opinion that not so much emphasis should be placed on temporal things - in other words, on work. There should be much greater zeal for spiritual concerns. Brothers should be sent out to convert people. In his view, a great church should be built up as in our forefathers' time.

        In spite of his knowing so much, little virtue, dedicated obedience, or humility could be found in him - only self-conceit, which led to contempt for his neighbor, answering back, stubbornness, and disobedience. These faults gradually marred his good points until they ceased giving anyone pleasure. Many regarded him as headstrong and obstinate and avoided his company. Consequently, he was no use whatever in the church.

        When he saw what he had brought upon himself and that nobody took notice of what he said, he made up his mind to go into Germany to proclaim the Gospel of truth and establish a community.

        No one could dissuade him from this idea, although his cousins and other relatives, who still loved him, tried hard to hold him back. Once he had made up his mind, he would not alter it. He tried to talk other young brothers into taking his side and traveling with him, but he had no success.

        Following his own set plan, he undertook the journey alone and arrived safely at Sabatisch. He made inquiries and heard from many people that they would gladly return to their earlier faith if they only had the freedom to do it. This encouraged him to go to Prussian Silesia to look for a place where he could start a community. He approached the royal government at Breslau and presented a petition promising that he would bring people into the country on condition they were granted religious freedom and a place to live.

        The authorities readily agreed and sent him with an open letter and a sealed document to the district magistrate of Gross Strehlitz in Upper Silesia. The magistrate was instructed to implement his requests.

        Johannes went to Gross Strehlitz, and when the magistrate had read the letter from the royal council and heard from the young man himself, he was delighted. He promised to obtain extensive privileges from the king if only such people could be brought into his district to build up a community - people like those in Moravia in earlier times who had been known as Anabaptists. Their reputation for honesty and trustworthiness was still remembered. Moreover, circumstances were very favorable, for the magistrate had previously had a colony of thirty-two houses built in this same district at the king's expense. He had settled a number of immigrants there, advanced money, and allowed a year rent-free. For all his effort, they were bad, slovenly people, for when the free year was over, many had moved away without a word, and now many of the houses were standing empty. He also had a manor house and a well-established farm at the same place. He promised to give it all to Johannes if he would only bring people to start a community. Johannes could not have wished for a better opportunity. All he lacked was the people. He took leave of the magistrate, who had provided him with a pass and money for the journey, and he returned to Sabatisch. From there he wrote a letter to the brotherhood in Russia, telling them what a wonderful opportunity he had found for establishing a new community. He urged them to send a servant of the Word with several other brothers to the place he described, and said he hoped and expected that in a short time many hundred people would flock to the faith, for wherever one went there were many seekers on fire for the truth. In addition, he admonished the brotherhood not to be so slack and lazy in doing the Lord's work of gathering the elect: We should not sit in our paneled houses, like a goose brooding on her eggs, while the Lord's house was left ruined and forsaken! Finally, he warned us in the strongest terms that if we did not comply with his request we would have to answer for it at the Last Judgment. His letter, still extant, deals with this theme at great length and is full of scolding and unedifying expressions.

        When the letter reached the community, the elders met to consult about what should be done in the matter. They could not believe that God would use such a self-willed and self-appointed man to gather his elect. As no one felt urged by God, we did nothing at all, and nothing at all resulted from Johannes Hofer's wonderful plans. From time to time over a number of years, people brought us news of his doings in Sabatisch. He had stayed for eleven weeks in the attic of a woman named Dangler. In the end no one visited him anymore, and they grew so tired of having him that they asked him to move on. Since then, we have heard nothing of his whereabouts. It is quite possible, however, that he will reappear some time in the future, for strange things can happen with people.

        I have written his story to warn each one of us against placing too much confidence in himself, in his own wisdom and understanding, thus deceiving himself and going overboard to his own ruin. We should rather remember what the holy apostle

        Philippians 2:3 Paul teaches us, in humility count everyone better (and thus also wiser) than yourselves.

        Until now, 1819, we have received no news of him. *

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1784 Christian Wurtz also fell away

         At about the same time Christian Wurz began to weaken in faith and fell away from the church, although he was not completely separated until 1786. His story is as follows:

        For a long time we had treated people in the community with home remedies only. In Transylvania and Wallachia and for some years in Russia, we did not use bloodletting or other medical treatment. After a time, we began to rely more on such measures for our people, and in several emergencies we sought the advice of doctors and surgeons. At last we came to a point where it was considered a practical necessity to have a brother in the church community who understood a little about medicine, even if only about bloodletting, so that we were not obliged to go out seeking help from the world for every medical problem

        About 1780, a good opportunity arose. Count Rumiantsev was living on his estate at Tschereschinka at the time and had with him a French doctor named Alphorus Francia.

        After we had met this doctor several times, got to know him, and indicated that we would be glad to have a doctor in the community, he offered to train one of our brothers if we would like to send someone to him.

        The brothers talked over this possibility and Christian Wurz was chosen as suited for the task. He was twenty-six years old, had a wife and three children, and was trusted by everyone. He was endowed by nature with a good intellect and skillful hands.

        So with the knowledge and permission of Count Rumiantsev, we let Christian go to Dr. Francia. We made an agreement that in dress and other points he should keep to the ways customary in the community and should not have to obey in any matter contrary to our faith.

        For a time, this brother remained firm enough and did his best to defend our faith and the truth, so that the brotherhood expected he would soon become a help to them. They were disappointed, however, for as time went on he began to forsake the simplicity of Christ and to be attracted to the world. He had worldly clothes made for himself and later shaved off his beard; he swore an oath in order to be registered in the emperor's service. We let all this pass in the hope that when he came home he would once more act like a brother and submit to all the church's directions. But although he pretended he was still a brother, his heart had already turned away from God and the believers. As a result he fell into one sin after another and was no different from a worldly person with cursing, swearing, and other unseemly behavior. He even began to speak contemptuously of several God-fearing brothers. Among many other things, he said that our forefathers' faith and church order were nothing but man-made inventions. Finally, when he asked to be allowed to wear a wig with a braid, we gave him a curt refusal; when he wore one all the same, he was excluded from the brotherhood. The church community was told he was an unfaithful member and should be avoided. He forsook the truth, his faith, God and the church, and his wife and children, too. Later he moved from Glukhov to Moscow, and for a short time he did very well according to the flesh, diverting himself with worldly pleasures and luxury. But his good time soon came to an end, for he died in January 1792 in Moscow.

        Thus in a few years, three of the most skillful and best-educated brothers left the church. They excelled many others in knowledge and intelligence, and they might have filled a useful place as brothers in the church if they had continued to use their gifts humbly and simply. Mathies Hofer and Johannes Hofer fell away to the right, Christian Wurz to the left. (Mathies Hofer and Johannes Hofer were not brothers by blood.) *

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1783 New tax imposed on the country & community

         In 1783, there was a new tax assessment. The czarina imposed on the ordered the people of the Ukraine to be registered, and officials from the Imperial Chancery at Novgorod came to our household and registered everyone in the community. Then a head tax was imposed on all inhabitants of the country, the church community included. Seventy kopeks were levied on every male, even if he were only three days old, and two kopeks as surcharge on every ruble. Altogether, the sum came to 58 rubles, 55 kopeks. In addition we had to pay the count 46 rubles, 40 kopeks annually as land tax. This raised our obligations to 104 rubles, 95 kopeks.

        Until this time, the Ukraine had preserved its privileges and its freedom from Russia. Many Cossacks lived there and were as independent as noblemen. Some owned considerable property in fields, woods, and meadows, and did not need to pay taxes. If war came, however, it was their duty to defend the frontiers and perform similar services for the czarina. The peasants had to pay taxes on their fields or else do compulsory labor, but they did not need to supply soldiers. This registration and imposition of a head tax put an end to all rights and privileges, making the Ukraine the same as Russia.

        The church community wanted to be exempt from the registration for the head tax by the Imperial Chancery. We were afraid it would rob us of our privileges, and we complained to the count. But the czarina's order applied to the whole population. If people wished to remain and earn their livelihood in this country, they could receive no exemption. The community possessed arable land, woods, and meadows, so the count told us that he could do nothing to alter the order. What he did, however, was to have the community registered at the chancery in Novgorod as contract workers (who were free to move away at any time).

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1786 Jakob Walter's tragic drowning/famine

         On July 13, 1785, a dreadful accident took place, causing much grief and mourning in the community. In May of this year, the elders had appointed Jakob Walter as schoolmaster, and he had done all he could to fulfill his task. It happened that on this Sunday afternoon in July, Jakob took the schoolchildren over to the little island, meaning to let them swim in the Desna. His daughter Susanna and another sister from the school were with him. When they reached the island and were getting out of the boats, he was not enough aware of the need to keep the children together. The biggest boys ran ahead, racing for the water and each trying to be the first one in. Brother Jakob and the two sisters helped the little children out of the boats, and by the time they reached the river at the swimming place, two of the boys were already out of their depth. This was a terrible shock to Jakob. In his anxiety, the only thing he could think of doing was to rush fully clad into the river to try to rescue the boys. But the water was so deep that he was unable to help them. He lost his life in the attempt, drowning together with Tobias Hofer, Christian Hofer's son, a lively boy of eight. David Hofer, like Tobias, had got into deep water, but he was rescued by two Russian fishermen who were fishing from their little boat not far away. Everyone can imagine what grief and heartbreak this brought to the whole community, especially to the near relatives.

        Great efforts were made to search for the bodies and they were found and sorrowfully carried to their burial in the cherry orchard, where their graves are beside those of other believers.

        The year 1786 was one of famine. A chetvert of wheat was worth eight rubles, in some places ten or twelve rubles. Many of the old people said they had never in their lives known such scarcity. It was the result of a series of particularly wet years. *

        Many poor people suffered hunger and privation. They eked out an existence as best they could, mixing chaff from the wheat and buckwheat into the bread dough to make it go further. Some ground bark from the oak trees and mixed it in the flour. Some ground acorns to bake into bread, but it did them no good, for after eating it they swelled up, and many of them even died.

        The famine continued into the following year, 1787, with very little bread anywhere, so that many people turned to theft. During this difficult period of scarcity, God mercifully provided a way for his children, so that they were not hard hit by the famine. By God's blessing, our land was in such good cultivation that the yield was enough for our bread supply and we did not need to buy much. In fact, we were able to help many of our neighbors who were in need. Our mills brought in something as well. We were forced to restrict our food a little, but no one had to go hungry. Eternal praise and thanks to God in Heaven for his gracious help and blessing! May he continue to keep his little flock in his loving care.

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1787 Negotiations about war taxes

         In 1787, war broke out again between the Turks and the Russians, and another tax was imposed on the people to pay for it. Every householder was to contribute a fixed sum of money and several quarters of flour.

        When this tax was demanded of us, as of all the people in the country, we explained to the count's officials that we could not pay war taxes. It was against our faith and consciences. The contract that we had made with the count exempted us from paying such taxes.

        The officials had to present their accounts to Count Rumiantsev's head man, Peter Jurkevitch. He refused our request for exemption, saying the tax was ordered by the czarina and we must pay it. When we made it clear that we could not and would not pay, no matter what the consequences, he told us to take our concern to the count and arrange the matter with him ourselves.

        This made it necessary for us to send two brothers to the count. Brother Paul Glanzer and brother Elias Wipf were chosen to ask, in all friendliness, that he not try to force us to act against our faith and our consciences. In the meantime, Peter Jurkevitch had written his own report, informing the count that we refused to obey the czarina's order and also accused him and his officials of dishonoring the contract they had made with us. The count was infuriated to hear that we accused him of breaking the contract. The order had come from the czarina and not from him, he said, and we were not being asked to provide soldiers, only money and bread - things that everyone needed, ourselves included. In his rage he declared that he would write to the chief of police in Novgorod to order him to drive us from the country. Our stiff-necked obstinacy in opposing the czarina's command would give other subjects a bad example.

        The two brothers were sent off on October 12 to Barifioka, where they asked for an interview with the count. For a long time he would not grant one, so they turned to Count Capubane, a nobleman who was also at Barifioka and whom we knew well. They begged him to say a good word for us to Count Rumiantsev and obtain permission for us to see him; but as Count Rumiantsev was still very angry, Count Capubane flatly refused to intervene or say one word on our behalf. He advised the brothers to return home, for nothing could be done at present.

        Paul and Elias were at a loss to know what to do next. They did not want to go home, leaving the task unfinished. They waited a day or two until they had been there about ten days in all. At last the count sent his servant to call them, and when they came to him and were asked what they wanted, the brothers told him that the officials on his estate were requiring us to pay the newly-imposed war tax. Since payment was against our faith and consciences, and we had been exempted from it in our contract, we humbly asked the count to let us keep to the terms originally agreed.

        The count showed no trace of annoyance with the brothers; he told them in a very friendly way that he had not the remotest intention of breaking the contract. But the order in question came from the czarina and he could do nothing to alter it. He could defy the czarina's order. In his opinion, however, the order contained nothing opposed to the contract, for everyone had to have bread and money. He tried to convince the brothers of this. There was further talk, but it is impossible to record it all.

        The brothers refused to let plausible arguments drive them from the church's conviction, which is founded in the truth. They insisted that it was not a Christian's task to take revenge and spill blood; therefore, it was not right to pay taxes to promote such purposes. In God's sight, paying taxes or contributing toward war and bloodshed in any way is the same as taking an active part in them; therefore, we could not and would not do it. We would patiently await whatever God permitted to happen to us.

        The count answered shortly, Then you had better move out. I cannot help you. Brother Elias thanked him for being so gracious as to permit us to move away without hindrance. At the same time, brother Paul begged him to be kind enough to let us remain on his land and in the shelter of our own homes until spring, not to make us move our little children, widows, and orphans just at the onset of winter. The count replied, It won't turn out as badly as you imagine. After thanking him, the brothers asked for a written statement so that they would have something to show his estate officials. He said, It is not necessary. I will in any case write and tell them what to do. The two brothers returned home and reported about the interview. We could only conclude that we would have to leave his property unless the Lord intervened to soften his heart. We waited to discover what he wrote to his official on his estate at Vishenka. As we never found out, I will briefly report how the officials dealt with us. When Jurkevitch heard that the brothers were home again, he sent for some of the elders and asked what answer they had received. The brothers told him everything exactly as the count had said it. Jurkevitch would not believe that the count had given us permission to move. He made many threats and said that he would carry off the older and more responsible brothers to Novgorod, where they would be put in prison to starve in the stocks until they were obedient.

        The brothers refused to be intimidated and held firmly to their statement that we could not pay war taxes. Finally, he ordered the brothers to call a church meeting upon their arrival home in order to ask each member whether he would obey the czarina's commands. They were to report back the results.

        The two brothers returned to the community and told what a grim, menacing aspect the affair was assuming, and we made daily intercession to God in the common prayer in the whole circle and at other times, too. We pleaded that he would not forsake his people, that if it was his gracious will for us to suffer persecution and to be robbed of all our worldly goods, he would give us patient endurance and steadfast courage, and would protect us from sin and evil.

        On October 23, the whole community was gathered and the matter was laid before them: We must now pay war taxes or else leave house and land and accept a life of hardship. Each one must declare which he will choose. We, the elders, are resolved to hold true to the church's Confession of Faith no matter what it costs. All the brothers in the church were unanimous in declaring their agreement with the elders, choosing sorrow and hardship for the sake of God and his truth rather than acting against his commandments and willfully committing sin. Each one was determined to suffer pain and misfortune with all believers and to accept whatever God in his love might send us.

        When the meeting was over, Peter Jurkevitch dispatched a soldier to summon the elders again. Brother Joseph Kuhr (the church Elder), brother Elias Wipf, and one other brother appeared before him. He immediately asked what the brotherhood had decided to do. Since brother Elias was the best at speaking Russian, he was the brothers' spokesman and replied that we had done as requested: we had called a church meeting and put the question to every member. Not one had consented to paying the tax, for it was contrary to our faith. Rather than act against our faith, we would abandon everything.

        Peter Jurkevitch began speaking a little more mildly. He regretted that we had put so much work and effort into establishing ourselves, since it was very possible we would have to abandon everything and turn our backs on it all. The brothers replied, No one can be sorrier to leave than we are, for we have put a lot of toil and sweat into preparing the place - but what else can we do? There is no alternative. God and our faith are more precious to us than our temporal goods. It is not the first time we have given up everything. We trust in God. He will not forsake us. He is able to lead us to another place and give us houses and land again.

        When he realized that we were in sober earnest and that we would leave house, land, and all we had and move away rather than agree to paying war tax, Peter Jurkevitch dismissed the brothers. They were part of the way home when he called them back because he had a few words to say. Then he told them, I should be sorry to lose you. I am not going to let you move away. You are useful, honest, decent people. Couldn't we find some other way, such as your paying the count a fixed sum of money every year, since it is against your faith to help the czarina for war purposes and you refuse to do so?

        We could not be completely exempt from taxes, he said, because we were given the same protection as everyone else in the country. The brothers said that we would be satisfied with this solution, and we would gladly do what was fair and right and not in opposition to our faith.

        Peter Jurkevitch said, If you are satisfied and the count gives his permission, we will draw up a new contract with you on this point, but the previous contract shall still be in full force. When we consented, he wrote to the count about then terms he had proposed and we had accepted, saying that if the count were agreeable, he, Jurkevitch, would draw up a fresh contract with us on the subject.

        Beyond doubt, God in Heaven had heard our prayers and supplications; he spared his people by moving the count's heart with pity, so that he, too, was satisfied and wrote the following short note to Peter Jurkevitch: I permit a new contract to be made with the colonists, but they should be careful and not undertake any measures I do not like.

        On receiving the count's answer, Peter Jurkevitch completed the following contract:

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1787 New contract made

         On December 5, 1787, the subsequent points were agreed and laid down by his Lordship the Field Marshal, Senator, and knight of various orders, Count Peter Alexandrovitch Rumiantsev Zadunaysky, by the officials on his Vishenka estate, and by the Vishenka colonists:

        WHEREAS, these colonists have enjoyed every possible privilege without the least hindrance since they settled in the village of Vishenka on his lordship's estate (and still enjoy the same), paying the estate officials an annual rent of 46 rubles and 40 kopeks for the land they hold, and leasing it on the same conditions as all other of his lordship's dependents;

        WHEREAS they pay an additional 52 rubles for head tax to the Novgorod Treasury and must also pay the required tax for every new arrival they register in the community, namely 70 kopeks for every male plus a surcharge of 2 kopeks on every ruble, thus making a sum of 58 rubles and 55 kopeks, so that annual rent and head tax total 104 rubles and 95 kopeks:

        WHEREAS in this present time of war they have been required to provide further contributions for provisions, transport, and drivers, but cannot comply with these requirements because of their articles of faith:

        WHEREAS they would be troubled in conscience if they acted in contradiction to their articles of faith and yet do not wish to be disobedient. They have therefore found it good to pay the estate officials an annual sum for ground rent, head tax, and other taxes of whatsoever description imposed by Her Majesty, the said sum to total 75 rubles every six months, or 150 rubles annually, effective July 1 of the current year. This agreement is made on the condition that they are allowed in future to exercise all previous privileges and that apart from the forenamed sum no other taxes or impositions may be placed on them at any time, the estate officials to be responsible for all of the above.

        This contract has been concluded with the colonists by consent of both parties. In witness that it will be faithfully observed in the future, it hereby receives the appended signature according to the count's wishes.

        Knight and Colonel Peter Jurkevitch

        The brothers were well-satisfied with this contract, although we would have liked to have seen Peter Jurkevitch lower the payment to 135 or 140 rubles. No matter how much we pleaded with him, however, he refused to reduce it.

        Two identical contracts were made in the Russian language and script. One had to be signed by all elders, and this was kept in the lawyer's office by the estate management. Peter Jurkevitch signed the other and put his usual seal on it; this copy was given to the brothers.

        Thus we once more found a peaceful arrangement with the estate management, and we praised and thanked God that he had intervened so graciously and led to a good outcome. We also felt it would be right to thank the count for his kindness, so the same two brothers, Paul Glanzer and Elias Wipf, were sent with a little present to visit him in Barifioka. Now everything was completely different. They were able to see him the very first day, thank him on behalf of the church community, and ask him not to hold anything against us. The count was quite friendly toward them, said he was grateful for their good will, and inquired if they were now satisfied with what had been arranged. The brothers answered, Yes. Before they left, he asked them to give his kind regards to the whole community. The brothers once more thanked him for his kindness, took their leave, and returned home safely with their task accomplished.

        From that time on the church community of the Lord has lived quietly and in peace. The famine lessened and the Famine abated, field crops improved. For all such blessings we owe thanks and praise to God.

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1788 Many brothers were lost through sickness

         On September 18, 1788, our dear brother Johannes Stahl fell asleep in the Lord with a peaceful heart in Vishenka in the

        Ukraine. He was sixty-two years old. We told of him earlier in this book; he was exiled from Transylvania with Joseph Kuhr.

        This brother set up the pottery in Wallachia and again in the community in Russia and brought it into good running order. In spring 1789, we rented some land at Boramsker for summer grazing, making a yearly payment to Lord Pracher Ibannovitch, who at that time was administrator of the czarina's estates. The pasture we had been using in Vishenka was not sufficient in summer. Brother Elias Wipf was put in charge of the property.

        On July 1, 1790, Elisabeth Straus from Hermannstadt arrived at the community with her daughter, Liesel Bilner, and Juliana Laussner, the daughter of her deceased sister Christina. Also with her was Joseph Kuhr from Alwinz, grandson of our Joseph Kuhr. All these reached the community safely and in good health, and were at last where their hearts longed to be. We welcomed Elisabeth with her relatives and took them in.

        In 1790 and in 1792, God afflicted us with much sickness. In the course of a few years the community lost many young, strong brothers at the height of their powers and well able to fill a useful place:

        Jakob Decker from Prussia, a single brother of twenty and a weaver by trade. He died of tuberculosis.

        Mathies Stahl from Sabatisch, a tailor, twenty-two years old. He, too, died of tuberculosis.

        Joseph Tschetter from Sabatisch, a young brother seventeen years of age who was a smith.

        Paul Hofer, a man of thirty-five, very valuable in the work. He served faithfully in the mill and had been in charge of milling for fourteen years.

        Johannes Stern from Sabatisch, a potter of twenty-seven.

        Andreas Koller from Velké Leváre, a smith, thirty-eight years old.

        Johannes Wipf from Alwinz, thirty-eight years old, who faithfully served the community working in the distillery. He, too, died of tuberculosis.

        Samuel Hofer, a miller, twenty-two years of age.

        A number of sisters and children also died.

        On March 23, 1792, dear brother Mathies Müller fell asleep in the Lord. He was thirty-five and had served the church as a diligent, faithful schoolmaster for six years, a task for which God had given him special gifts and aptitude. He was the first brother who had not been baptized as a child.

        Shortly afterward, on May 2 of the same year, dear brother Joseph Müller fell asleep in the Lord with a peaceful heart at the age of forty-two. He had been a servant of the Word for twelve years and was a zealous, God-fearing man, tireless in both spiritual and practical concerns. The loss of these two brothers was a profound grief to the whole church community. In addition to the service of the Word, Joseph Müller had done medical work and had shown great dedication in it.

        The son of the younger Johannes Stahl, Lorenz Stahl, an intelligent boy of sixteen, had been chosen as Joseph Müller's assistant and had already made good progress. But he became sick, too, and he fell asleep in the Lord three days before brother Joseph. There was no one left in the community with experience in bloodletting or other medical treatments. Many brothers pondered over this and felt there must be some significance in the two being taken from us at the same time.

        After dear brother Joseph Müller's death it was necessary to elect another servant of the Word. Because of his age, brother Joseph Kuhr had been freed for some years from holding meetings, although he still acted as Elder. So at that time there was only brother Johannes Waldner to preach the Word of God to the church.

        For a week we prayed earnestly to God that he grant his church a faithful servant to replace the previous one and show us which brother he, in his divine wisdom, had chosen to care for his church. This important proceeding took place on May 13. When the lots were drawn, God showed us that brother Andreas Wurz should do this service. In a meeting of the whole church he was appointed to a time of testing.

        In the following year, 1793, on January 16, at Vishenka in the Ukraine, he was confirmed in the service of the Gospel with laying on of hands by the elders.

        On March 2, 1793, our dear brother Michel Hofer fell asleep in the Lord with a peaceful heart. He was forty-eight years old and had faithfully assisted the steward for eight years. Brother Jakob Hofer was appointed to help the steward in his place.

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1793 Two brothers sent to Sabatisch/nothing achieved

         For some years no one had come to the community from Sabatisch and no letters had arrived. Those who had relatives there went several times to the elders, asking for two brothers to be sent on a further visit, since it might still be possible to save some of the people's souls.

        After a time, their wishes were fulfilled Brother Andreas Waleman and brother Veit Glanzer were chosen for the task and a pass was obtained from the count. We prayed earnestly for their journey, taking heartfelt leave of them with many tears. On June 28 of the same year, they started on their way to Sabatisch, where they visited relatives and friends.

        There was little they could do, however, for all courage and enthusiasm were extinguished. The steadiest, most serious people - the ones we had thought most promising - had nearly all died. Abraham Roth and Abraham Baumgartner were still living, but the zeal they had felt for the salvation of their souls was quite dead. The brothers offered to take Baumgartner with them and get him a pass so that he could travel in safety, but he was unwilling to accept the offer.

        The brothers stayed with Joseph Dangler's widow, who had two sisters in the community in Russia. At one point she wanted to go with the brothers and had already bought a wagon and a pair of horses. But in the end it came to nothing and she remained in her home.

        Andreas and Veit had to turn back alone, with nothing accomplished. Their journey was not entirely fruitless, however, for they were given a number of valuable books, particularly a copy of our first chronicle, several old Zurich Bibles, and other books as well. The widow let the brothers have the wagon and pair of horses. These proved very useful for transporting the books on the homeward journey.

        On the way, Andreas and Veit visited the Mennonites near Lemberg in Galicia, whom we had known through correspondence for some years. They had come from the Palatinate into imperial Poland and had settled as colonists in a wild, uncultivated district. Their ministers were Jakob Müller and Jakob Bergthold, as well as Joseph Mundlein, who had settled in Falkenstein with a few families.

        Our brothers talked over all articles of faith with them, and except for their practice of foot washing, we were very close to each other. Then Veit and Andreas returned to the community in Russia, bringing writings from the ministers of the Mennonite congregations.

        They also brought with them a German woman, Hanna With, and her daughter. Hanna was a native of Danzig in Prussia. She united with the church and was baptized on confession of her faith.

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1794 Elder Joseph Kuhr fell asleep/Johannes Waldner entrusted with church

         At seven o'clock in the evening of May 2, 1794, dear brother Joseph Kuhr, Elder and leader of the whole church, fell asleep in the Lord with a peaceful heart. Already on April 9 he had spoken his farewell words of warning and encouragement to the assembled elders, and had taken leave of the whole church community with heartfelt thanks for all the kindness shown to him. He was eighty years old and had been a servant of the Word for forty-six years. The care of the whole church had been entrusted to him for fifteen years.

        An account is given earlier in this book of his sufferings for his faith in Christ during the persecution in Alwinz and while he lay bound in prison.

        After his death we continued in earnest prayer and supplication to God that he might once again provide us with a faithful shepherd and Elder.

        On May 7, all brothers in the church (except those who were single) gathered for the election. By unanimous testimony, Johannes Waldner was asked to bear the burden of this position and was entrusted with the care of the church. The brother found it too hard to accept, for he believed himself too weak and unsuited for the task. In tears he begged the brothers to spare him this burden if it were possible. But the brothers encouraged him, telling him that God would be his strength and support, for the choice could not be altered, and it was his duty to be obedient. Then at last he consented to devote himself wholeheartedly to the task and begged the brothers to bear patiently with his weakness and to intercede for him before God. Brother Andreas Wurz reported all this to the church meeting, and they interceded for him.

        At ten o'clock at night on June 21, 1794, a fire broke out on our neighbors' property. We heard that it had been started out of malice. The houses and barns on two farms were burned to the ground. A strong wind was blowing straight toward our houses, carrying sparks on to the thatched roofs, and our buildings could very easily have gone up in flames, too, if God Almighty had not given us his merciful protection. The straw thatch was very hot and dry from the sun. The brothers spared no efforts to fight the fire; they set up ladders and climbed on to the roofs with wet cloths, and as soon as a spark fell, they extinguished it. Some of the sisters helped the brothers to carry water. So this time, although the buildings had appeared to be in great danger, the church community of the Lord suffered no damage. Praise to our loving Father for ever more! May he continue to protect the community from fire!

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1795 Second census

         In March 1795, the registration reported in 1783 was brought up to date. The count's officials came to our house with the old list; they crossed out the names of those who had died in the intervening years and added those who had been born. The elders were very uneasy about it. At this time, we heard from various nobles that if anyone was registered twice, he would be reckoned more or less as a serf.

        Two brothers were sent to the count at Taschan, with a letter to explain the brotherhood's fears that we or our descendants would lose our freedom if we were registered again and again, and that as time went on we would be reduced to servitude and slavery. This offended the count, who flew into a rage and wanted the brothers to tell him then and there who had spread such rumors. The brothers, unwilling to bring anyone into difficulties, evaded the question as best they might by saying they could not give names because the people were strangers to them. They begged the count to pardon the brotherhood. At long last, he was appeased and let the community have a short written statement on the point, signed by his own hand. It ran as follows:

        The community may be fully at peace about the false rumors of danger to their personal freedom, inasmuch as the laws of the Russian government are fixed and clear, and these state the conditions under which every alien is able to leave the Russian Empire.

        This reassured the brotherhood.

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1795 Brothers traveled to Sabatisch/Lemberg Mennonites unhappy outcome

         Members with relatives and friends at Sabatisch in Hungary continued pleading for another visit to be made there. A journey was decided and two brothers, Andreas Waleman and Tobias Bolman, set out on May 20, 1795.

        The visit turned out very differently than had been hoped. They arrived by night at the house of Mathies Dangler's widow, who the previous time had wanted to go to Russia with the brothers but had then stayed behind. She told them what an uproar had occurred after the brothers' departure. The Roman Catholic priest had them pursued as far as Lemberg, about 450 miles. If they had caught brother Veit Glanzer, he would have been condemned to life imprisonment, and brother Andreas Waleman would have been drafted as a soldier. Several people at Sabatisch had been obliged to swear that they had not been in contact with the brothers and knew nothing about them. She begged them to leave at once to avoid any more trouble on their account. The brotherhood should not send any more members to visit the unfaithful brothers and sisters, for many were determined to inform on them and betray them the moment anything was heard about them.

        On hearing this report the brothers lost all courage and hope for their mission. As it was not advisable to stay longer, they left the same night.

        Brother Tobias went as far as his mother's house, where his brothers were living, too, but he dared not go in for fear they would turn traitor and inform against him. So he and Andreas Waleman had to start home after a fruitless journey.

        They again stayed with the Mennonites in Lemberg and had further talks with them. These Mennonites had never heard of community of goods, nor of a church practicing it. They praised it highly and wanted to adopt it, but they did not sufficiently consider how and why such a life is lived, as was shown by the unhappy outcome.

        When the brothers told the community about the Lemberg Mennonites, the brotherhood wrote to them, enclosing the ten points which are read out before baptism to explain the commitment each person must make on joining the church. We specially advised them to send two or more members from their congregation to gain an idea of the structure and daily I order of the community and the manner of life of the brothers a and sisters; if these representatives became convinced that the life was given by God, they could then take the next steps on the way their hearts told them to follow. They promised to dog this.

        In spring of the following year, on May 18, 1796, Jakob Müller and Jakob Bergthold arrived at Vishenka. With them were three families who had already sold their property and corn with all their household goods, expecting to stay in the community. Jakob Müller, as the older minister, had been sent by the 1796 whole congregation to inquire into points of faith and make sure they were right. Jakob Bergthold was to look into the economic situation and see whether there was enough to live on. Jakob Müller presented us with their printed confession of faith, and we gave them ours, so that they could find out about our basis and test it carefully. Nothing in their confession of faith directly opposed ours, but they lacked community of temporal goods. They acknowledged that community of goods was right and wanted to accept it in practice. Agreement was also found on confession of sins and on the incarnation of Christ, but the whole matter was not explored thoroughly enough, as was proved later.

        Having found agreement with us so far, the three families wanted to be united with the church immediately. We advised against this, for we did not think it wise or right to rush such an important matter. We carefully explained to the ministers that the three families should test their decision for a while, and that as soon as they were fully certain and had united with the church, we would write to the ministers in Lemberg; until these received our letter they should take no new step, but wait quietly. The ministers were content with this suggestion. They stayed no longer than thirteen or fourteen days, took leave of us, and returned home.

        Johannes Zerger, Heinrich Müller, and Johann Schrag with their wives and children remained in the community. Before long, however, we began to hear that they were not very happy with us. The work was too strenuous, the food too meager, and they had objections to this, that, and the other as well. So the uniting was delayed.

        The congregation near Lemberg in Poland was not willing to wait for news that the three families had joined the church. One after another began to sell his property, and in autumn of the same year another six families made their way to the community in Russia, arriving safely on October 4. The younger minister, Jakob Bergthold, was among them. When they heard that the first arrivals were not yet united with us, their hearts sank, but at first they hid their disappointment.

        We accommodated them as well as we could with our limited housing. We welcomed them and treated them and their children as we would our own brothers and sisters. To prevent complaints, Jakob Bergthold was allowed to preach, even though we were not yet united. But as they had started this venture without a true basis and heartfelt conviction, it was impossible for them to continue long, as soon became evident.

        They had been with us only a short time when they began to raise all kinds of criticisms and to use these as reasons why they could not unite with us. They said Jakob Müller had not gone into the matter carefully enough and accused him, among other things, of selling people's souls. They began to dispute about points of faith, especially the incarnation of Christ and secret confession of sin. They found great difficulty in the third question asked of candidates for baptism, which speaks of the intercession of the believers as well as of the death of Christ. This, said Jakob Bergthold, was a relic of popery and was exactly the same as Mary, help us! They said it was also popery for anyone to have to confess his sins to another. No man can forgive sin, they insisted. Only God can forgive. Even if a man has committed murder, he can set it right quietly between God and himself. Discipline in front of the congregation is only for obvious and known sins. They gave us to understand that a great deal would have to be changed if they were to unite with us. The present witness brothers would all have to be removed from office and others chosen by the whole brotherhood. The books and old writings from our forefathers and martyrs for the faith would have to be packed away and only the Bible used, and so on.

        They criticized many other things, too: They did not find the community as our brothers described it. There was nothing but arguing and quarreling - no peace, brotherly love, and unity at all. Also, people were far too greedy, serving mammon more by living in the community than by having private property. They (the newcomers) had been deceived by glib, cunning talk and cheated of their property.

        So there were struggles and quarrels enough. To crown it all, when minister Jakob Bergthold preached to the community, he began speaking against the basis of the church and supporting his false arguments with quotations from the Scriptures. Consequently, he was no longer allowed to preach.

        At this point the newcomers sent two of their men back to the congregation to give a report on the community in Russia. It is easy to imagine that little was said in its favor. Most blame fell on the community and on Jakob Müller, who, according to their judgment, had not properly fulfilled the task given to him.

        After Jakob Müller heard these reports, he publicly rejected the church community and reunited with the others. Previously, he had declared before us all that he was convinced of the rightness of community of goods - convinced not because of our testimony but from the plain evidence he found for it on almost every page of Holy Scripture. Now, however, he apologized in front of his congregation for having acted too rashly and for going over to community too suddenly.

        When this happened, all the others went back to Lemberg. There were a few who had become part of the communal life and would have liked to stay, but they were infected by the others' bad example, and apart from two women they all left us in the spring.

        At first it had looked as if these people were enthusiastic for the good and that through uniting with them the church would be strengthened and increased. But it was an unfruitful enthusiasm that brought only slander and shame to the community. The same happened to the church of God in Moravia. Great difficulties were caused by these so-called brotherhoods, and our forefathers have warned us about them. This account, too, has been written as a warning to those coming after us.

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1795 Count Rumiantsev dies/freedom loss feared

         At the beginning of December, 1796, Count Rumiantsev died in Taschan. As the community had lived quietly and peacefully on his estates since 1770, they sent three brothers partly to show their respect and partly to speak with the three young counts.

        When the brothers arrived, the count was still lying in state. There was great pomp and ceremony around the body. Several priests read day and night from the Gospels.

        Two of the young counts had hurriedly arrived from Petersburg, and our brothers were able to speak with them. On the brotherhood's behalf, they expressed our heartfelt gratitude for their father's kindness to us and asked them to continue showing us similar kindness.

        These young counts promised to treat us well: although their power and authority did not equal their father's, they would do all they could to protect us and would show us no less kindness than he had done. All the brothers thanked them once again for their goodness to us.

        After the funeral had taken place in Kiev, the counts divided their father's property in thirds and cast lots for it. In this way, the community came under the protection of Sergei Petrovitch von Rumiantsev as our future manorial lord. Since he was a privy councilor at the imperial court in Petersburg, he returned there before the brotherhood had found an opportunity to renew the contract his father had made. The business was delayed until the following September.

        In that month and year, a representative of Prince Kuraki in Petersburg arrived at Vishenka. He brought written order from Count Rumiantsev that the administrators of the estate should show him all the count's property. From what he said we gathered that Count Sergei Petrovitch had exchanged estates with Prince Kurakin. We sent two brothers to this representative to inquire how such an arrangement would affect us. He said that we were counted in with the other peasants in Vishenka and would also go to Prince Kurakin as part of the exchange. When we showed him the contract, which granted us freedom to move away if we no longer wished to stay, he said, Act at once. There is still time before the sale or exchange is concluded.

        In this situation, the community sent two brothers to Petersburg, first to renew the contract with the young count, and second to obtain some help from the czar if at all possible.

        Brother Johannes Waldner and brother Christian Hofer were chosen for this journey. After the community had met in prayer and taken heartfelt leave of them, they set out in October. Twenty-four days later they arrived safely in Petersburg. They were granted an interview with the count, gave him a small gift, and in answer to his questions told him why they had come. They explained that the community was eager to bring our affairs in order with him, and wanted to renew the contract made with His Lordship, the count's father. After studying the document, he would not ratify the agreement his father had made with us.

        I cannot do it, he said. I cannot send my Christian people to be soldiers in your place. You are people with consciences and you should not demand such a thing.

        The brothers said, We demand no such thing. We are free of any obligations of this kind. Our contract protects us from being drafted for military service.

        The count retorted, How can you say you are free? You have been registered and have to pay head tax. The czar must decide what should be done here.

        After the brothers had spoken a second and third time with the count, he finally sent them to the Senate to have a petition written out to present to the czar. According to the count, the fact that we were registered and had paid head tax meant that we were not exempt from military service. As the brotherhood had not understood it in this way before, the petition was mainly concerned with our request for this exemption, since military service was against our faith and consciences. We expressed the wish to receive privileges such as other foreign colonists enjoyed in his realm, among them the Mennonites, who are closely related to us in faith.

        Czar Paul I rejected our petition as follows:

        Inasmuch as the petitioners belong to a propertied lord, they cannot enjoy the same rights and privileges as settlers on state land. Therefore, their plea cannot be granted, but they should continue to have the same status as under the field marshal.

        The brothers could not rest content with this rejection, for we were in a worse case than before. Until now we had not been told explicitly that the count was obliged to send recruits on behalf of the church community. Now the nobles in the Senate had stated it quite plainly, and when the count wanted to confirm the contract with the same terms as his father had made, we found it contrary to our faith and consciences. The brothers reached no agreement with the count but returned home empty-handed.

        Our next step was to write to both counts and most humbly beg them to put in a good word for us with the czar. Count Nicolai Petrovitch wrote in reply that he would very gladly have done us this favor, but as the czar had already declined to intervene in the case, any further appeal would be pointless.

        Letters were also written to the office set up by the Senate, the Department of State Economy, Guardianship of Foreigners, and Agriculture, but we received no answer.

        Soon afterward, Count Sergei Petrovitch's steward arrived at Vishenka in the Ukraine. He was responsible for all the count's estates and his master had given him the task of reaching a settlement with us. We had many talks with him, for he was eager to find some arrangement so that we could stay longer; but we could not reach mutually acceptable terms. Since 1778, we had paid the old count 150 rubles a year for ground rent, head tax, and mail service. The young count wanted to add another 150 rubles, so that we would have to pay 300 rubles a year. The brotherhood was against paying the money at all, because we now knew that the young count was imposing it in place of recruiting us, and we could not support war with a good conscience. After careful consideration we at last consented to pay the money, but only as a conciliatory gesture for a short time of respite, so that the count might have patience with us until our case was decided by the czar.

        For several years, the community had suffered great anxiety in connection with freedom of conscience and person, especially thinking of the coming generations. There were many consultations on these subjects with other nobles and lords of estates who knew the laws and privileges of the country. Most of them doubted if we could ever be free to leave the count because the community had been on his land so many years, and its members had twice been registered.

        Heartfelt praise and thanksgiving to God alone for his fatherly goodness! He has never forsaken his church, but in his mercy has always helped us overcome our difficulties, also in these dark and anxious days. He planned a different place as dwelling for his little children, whose trust was wholly in him, and he made his preparations before we had even thought that a move would come in question. The following events were already paving the way.

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1796 More attempts for freedom of recruitment

         In 1796, the administrator of crown lands in the Ukraine made an offer for us to take on properties in the village of Wuditchta, for an annual rent. As we were short of fields and meadows in Vishenka, we accepted the offer gratefully.

        Two to three years later the crown lands in the villages of Ibanko and Radicheva' also came into our hands; these were afterwards given to us by Czar Alexander I as the church's own property and a place for us to settle. We will report about this later.

        In April 1800, Count Sergei Petrovitch von Rumiantsev came in person to visit his estate in Vishenka. He let his officials understand that he was extremely displeased that no agreement had been concluded with us. He wrote a letter to the church community, disclaiming all responsibility for the registration which made us subject to recruitment, since it had taken place in his father's time and not in his, and he demanded that we help the village of Vishenka to support the recruits.

        Once more, we wrote to the count that the whole brotherhood was firmly decided that, for reasons of conscience, we could not and would not comply, no matter what the consequences. We added a short note that if his lordship the count was unable to obtain freedom of conscience for us from the czar, we requested permission to move away unhindered, in accordance with the contract of 1770, specifically point 9. We would then approach the czar ourselves.

        Several brothers took our letter to the count. When he had read it, he suddenly changed face completely and made great promises to the brotherhood that as soon as he returned from Germany he would try to help us straighten out all the problems with the czar. The brotherhood was satisfied and hoped he would keep his promises.

        The count then left for Germany, returning to Petersburg in October. When we saw no sign of his keeping his word, we wrote a reminder, asking him to bear in mind what he had promised us. But the church community was left with no answer and no help.

        Now in 1789 and subsequent years, several thousand Mennonites had come from Prussia into Russia with the gracious permission of Catherine II. They settled on the banks of the Dnieper on the uninhabited steppes south of Yekaterinoslav. Czar Paul I granted them a most generous charter of privileges under the date September 6, 1800.' They were all allowed freedom of belief as well as many other advantages. The czar also set up a special office in the city of Yekaterinoslav to care for all colonies of foreigners.

        The manager of this office, a German named Johann Brigonzy, visited the German colony near Bielmeschen during the winter. When he heard about us, he visited our community at Vishenka. We explained the community's circumstances and asked if he had good advice for us, especially to ensure freedom for future generations. He thought it would be better and safer for the community to be on state land. He promised to do everything in his power to help us, and to send the community a copy of the letter of privileges, together with written directions on how to handle the matter. However, nothing came of it.

        When Johann Brigonzy's promises came to nothing and no answer arrived from His Lordship, the count, the elders held a meeting early in 1801 and decided to send out three brothers to see if they could find a suitable place for the community on one of the czar's estates in the Ukraine. Those chosen were brother Jakob Hofer, brother Andreas Kuhr, and Jakob Walter.

        The three went first to Chernigov and asked help of the deputy governor. Since they were unable to find anything, they traveled on to Kiev. Here, too, they were turned away with no prospects. They therefore went via Kremenchug to Yekaterinoslav, where they approached the German office, hoping to find a suitable site in the district. When the brothers asked to interview the head of this office, he absolutely refused to see them; the officials were afraid of offending Count Rumiantsev, for they had heard that since his return from Germany, he was highly favored by the czar. Through the kindness of good-hearted people, however, the brothers received in German and Russian copies of the charter of privileges mentioned above. If the community could enjoy the freedom of conscience and other advantages promised here, they would be well content.

        After the brothers had returned home from their fruitless journey, the whole church gathered in the fear of God to consider what should be done next. Since no place could be found for them to settle, they came to the unanimous decision to send two brothers to Petersburg to ask the czar for freedom of conscience and also for the crown lands at Wuditchta and Radicheva, which we already had on lease. Otherwise, there was no hope of becoming free from the count. Brother Johannes Waldner and brother Jakob Walter were chosen to make the journey. When their passes and all other essentials were ready, and after heartfelt intercession had been made for them, they took leave of the community and set out on February 19. Arriving safe and well in Petersburg on March 9, they appeared before the count and at once explained the reason for their journey.

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1796 Favor found in new czar

         Three days later, on March 12, a great change came over the city of Petersburg. Czar Paul I suffered a violent death, and his son Alexander I was raised to the throne.

        The count tried to persuade the brothers that this made it impossible for them to pursue their business; they should go home and rest assured that he would be doing his best for the community.

        The two brothers no longer trusted the count's kind words and promises. They put together a petition with a brief, clear statement of the brotherhood's wishes and request, and on April 2, 1801, they had the opportunity to present it to the czar. As a result, he ordered his chancellery to investigate our case and judge it according to the law of the land.

        The brothers had to wait seven weeks for an answer. During that time, they prayed unceasingly to God in heaven; asking him to look in mercy on the distress and urgent concern of his church and to incline the hearts of the great and mighty to obey his divine will for the good of his people. For apart from him we had neither hope nor comfort; no one was ready to take our part, to give us any assurance or support, or to help our cause in any way.

        Fervent prayer to the same intent was made daily in the church community.

        Glory be to the Lord and honor to him alone, thousandfold praise and thanksgiving to him that he graciously heard his children's prayer and granted their request! The decision was made in favor of the church's petition, and when the count received a letter from the procurator general to ask him about it, he had no authority to raise objections to anything.

        A decree was dictated and written in the procurator general's office and sent to the czar, who signed and sealed it with his own hand. I include the text below:

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1801 Decree of the Governing Senate

         In ratification of the humble request for resettlement from the Mennonites resident in the Province of the Ukraine, domiciled at Vishenka, one of the estates belonging to His Excellency Count Sergei Rumiantsev; in consideration of the said Mennonites' request to move and settle on the crown lands they already hold on lease, also to receive the same privileges as are granted to all other Mennonite settlers in Russia; with due regard to the consent expressed by Count Sergei Rumiantsev, whose father concluded a contract on this point with the Vishenka Mennonites: we are pleased to command the Department of State Economy, which has the guardianship for all foreign settlers throughout Russia, to instruct these Mennonites to move to the crown lands for which they apply, provided that the said lands have not been granted to some other person. In the event that these lands are already assigned, the petitioners are to receive sections of land from properties lying untended or else available for lease in the Province of the Ukraine, allotment to be made according to the Charter of Privileges' granted to the Novorosisk Mennonites on September 6, 1800: each family to receive sixty-five dessiatines (175 acres) for an annual payment of fifteen kopeks per dessiatine to the crown treasury, and the land to be no longer available for lease. *

        Furthermore, we graciously extend to these Mennonites all the rights and privileges, without restriction, which are granted to the Novorosisk Mennonites by the aforementioned Charter of Privileges, except for the years of exemption from all payments, not applicable in this case since the settlers have already been many years in Russia. As the Department for State Economy has an office in Novorosisk (now Yekaterinoslav) for the care and supervision of local aliens, and this office is nearer and more convenient, the Vishenka Mennonites are to be referred to this office for the practical execution of the Senate's decree.

        St. Petersburg

        May 22, 1801

        ALEXANDER I

        (The original is signed by His Majesty's own imperial hand.)

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1801 Brothers thankful for being saved from serfdom

         The decree, signed with his own hand by Alexander was filed away by the Senate; Johannes Waldner and Jakob Walter received only a copy from the department established by the Senate for State Economy, Guardianship of Foreigners, and Agriculture. The two brothers were told that they might now return home with God's blessing, and that the department would set things in motion by writing on our behalf to the Yekaterinoslav office and to the finance office at Chernigov. Perhaps the director from Yekaterinoslav, Johann Brigonzy, would come himself to hand over to us the lands we had requested in our petition.

        With this, the brothers were sent on their way. They prepared for the homeward journey, thanking God with all their hearts that they had made such good progress. After they had taken leave of the count and other kind friends and acquaintances, they set out on June 5. They traveled via Moscow and with God's protection, arrived safe and sound at Vishenka on June 29. The whole community welcomed them with joy, thanking God that, in his mercy he had blessed the brothers' efforts and had protected them from every danger on the long journey. They thanked God for granting freedom of conscience once more, also for saving the church from the serfdom which had threatened to entrap it. For as a result of registration, the payment of head tax, and the decree of the previous czar, the community had lost its freedom without realizing what was happening. But now the czar had restored it to us.

        Not long after the brothers' return, Director Brigonzy came from Yekaterinoslav to the Vishenka community to help conclude our business. He went with two brothers to the governor at Chernigov. There the community was struck off the register and declared free people under the crown, beginning from May 22, the date on which the czar signed the decree.

        A surveyor was sent to measure, record, and map every piece of arable land, meadow, and wood scattered in strips and sections here and there.

        To simplify matters, a piece of rented land was left off the map and another piece substituted, namely an area including the water mill on the Jessmann brook, also woodland with spruce and birch, and more besides. Due to this alteration our business could not be simply and swiftly concluded. Johann Brigonzy had to send the map and detailed explanations to the Senate at Petersburg to see if the authorities agreed. He then returned to Yekaterinoslav.

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1802 The Move from Vishenka

         At this Juncture, Count Sergei Rumiantsev came from Petersburg to his estate at Vishenka. The brotherhood had asked him by letter and by personal interview to let us live three years longer in our homes on his property to give us time for building something in Radicheva. He consented at first, but then changed his mind. From October 1801 to March 1802, we received no decision from the Senate in Petersburg, and while negotiations were delayed in this way, the count sent curt instructions to his officials that we were to vacate his property within three months. We were to take with us as much as we could, and in accordance with the contract with his father, pay him a tenth of the capital we had acquired.

        This brought the community under considerable pressure; we were not assured of our future dwelling place because we had first to wait for the Senate's decision. In addition a mistake was made which cost us a great deal of trouble. The finance office in Chernigov misunderstood a letter from Johann Brigonzy and ordered the land already allotted to us - the land we had previously rented - to be divided up among the Russian peasants on crown lands. The division was begun immediately, and the community twice received orders from the local court to vacate the land we had on lease and to make not the slightest claim to it in future. We did not know what was going on and whether the Senate granted us the piece of land shown on the map.

        The situation was reported to the office in Yekaterinoslav, because the czar had entrusted the community to its care. Director Brigonzy wrote and assured us that we would obtain possession of the properties marked for us on the plan, that our anxiety was groundless, and that all we needed to do was wait patiently for a decision.

        In these circumstances we began on March 20 to take down the wooden buildings in Vishenka and transport them to our new home. Here, however, we found people living on the property, some of whom had already been given the holdings marked on the map as ours, and they were ready to use violence to prevent our entry. The whole undertaking seemed very strange and irregular, and we did not have the courage to risk the transfer and start building until we received a decision. At last, on May 10, it arrived from the Senate in Petersburg:

        Everything allotted to us on the plan was to be handed over to us without exception. In addition, a gift of 2,500 pieces of lumber was made to the community by the crown, to be used for new buildings.

        After this, we had the confidence to put our hands to work with a will and made every effort to transport all we could before the date set by the count. We satisfied his officials, paying cash, all kinds of grain, and farm animals to a tenth of the value of our acquired property. On June 15, the last brothers and sisters moved from Vishenka.

        Three solidly built brick houses and a beautiful, well tended orchard were left behind and we received nothing for them. But the count kindly permitted us to harvest and take all our winter corn after the date fixed for our removal.

        The foregoing is a short but accurate description of how we gained the freedom to leave the count's property and settle on crown lands.

        Our stay in Vishenka lasted thirty-two years, less 36 days. During this time many brothers, sisters, and children fell asleep in the Lord, and 172 people lie buried there.

        Here ends the account of our church history written by

        JOHANNES WALDNER.

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1783 Report by Heinrich Donner on Vishenka

         Given in 1783 by the Mennonite minister and elder Heinrich Donneri from Orlofferfelde in West Prussia, this account may give us some interesting sidelights - although some repetition cannot be avoided - on the time the brothers spent at Vishenka. Donner's account is as follows: *

        In 1780, a man named Mathies Hofer came to Ellerwald and stayed with Gerhard Wiebe, the church elder at Elbing. This man reported that there is an Anabaptist community in Russia. He himself had been a member, but had separated from the brotherhood over disagreements on minor points. Gerhard Wiebe wrote to the community and received confirmation that this was the case. The correspondence led the community to send, one of their ministers, Joseph Müller, and one of their brothers, Christian Hofer, on a visit, and they arrived on foot at Elbing in 1783. From here they visited all the congregations in West Prussia. Joseph Müller was thirty-two years old. On the fourth Sunday after Easter he preached in our meetinghouse, taking as his text Eph. 10: 4-12. His high German sounded somewhat strange but his preaching was truly scriptural and edifying.

        I received the following account from Joseph Müller's own lips, and it shows that even in these troubled days the Lord protects souls that persevere in their discipleship of Jesus in spite of all persecution....

        [He then relates the story we already know of the Carinthians' emigration to Transylvania and says that] Joseph Müller added: I should also tell you that my father Joseph Müller died on the long, difficult journey, before he could reach Transylvania. [In the church register of births and deaths for Vishenka it is recorded, however, that he died on July 28, 1770, The report of on the journey from Wallachia to Russia, three days before the Heinrich Donner arrival in Vishenka.] **

        We hear further details about Joseph Kuhr: In 1758 persecution started against the Anabaptist communities at Sabatisch, and at Alwinz in Transylvania. In the Sabatisch community Zacharias Walter was Elder and in the Alwinz community Märtl Roth was Elder, while Joseph Goor was minister. This Goor, or Kuhr as some pronounce it, was a well-to-do man, respected by the highest in the land. He had fine orchards and vineyards which produced fruit of the highest quality. When members of the nobility came to Alwinz and wanted to enjoy themselves, they visited Kuhr's garden. The poor people, too, loved him for his kindness: he lent them money without charging interest and helped them in all kinds of ways. ... When the persecution began, everyone thought that Kuhr would be blinded by his wealth and would recant. But the real story was quite different.

        Müller described crossing the Transylvanian Alps on the flight to Wallachia: Joseph Kuhr had arranged for a guide. He came to us at sundown and said, 'We must get moving at once and go with the utmost caution. We must take a dangerous route over the mountains, avoiding all the usual paths and passes. We will have to go through thickets, climbing and scrambling up steep rocky slopes.' We asked him if he could take us another way, as this would be too much for our women and children. He replied, 'The roads and bridges are all guarded; we cannot go by another route.' Then he took our horses and his own and put our ailing sisters on them. A blind man in our group had to be mounted on horseback, too. The guide tied these riders to their: mounts both in front and behind so that they would not slide off backwards when we went steeply uphill, or forwards when the 1783 ground sloped sharply down again. With these preparations we started on our way. First of all we had to cross a stream. Many got very wet. At evening, we came to the Carpathian Mountains. This range divides Hungary from Poland and extends into Transylvania. It is high, with astonishing cliffs and chasms so deep it made one dizzy to look into them. But our guide encouraged us to go on. ... It took us two strenuous nights on foot to reach the crest. From here, our way was all downhill and, as we were somewhat safer now, we risked traveling by daylight. After three days we at last came out of the mountains into Wallachia.

        It is impossible to describe how hard and exhausting the journey was. We had to climb such high, steep rocks that we were in continual fear of one of our people making a false step and hurtling down to the bottom, without any possibility of rescue. This happened to one of our horses, which fell into the chasm and lay there. Soon we had to follow narrow paths with the ground dropping to such awful depths on both sides that we were seized with fear at the sight of them. It was all the more terrifying because we needed to travel at night. No one dared make a sound. Our guide ordered the women with young babies to have them continually at the breast so that they would not cry; the dogs had to be muzzled. When we crossed a road through the mountains our guide took a bunch of twigs and swept our footprints away because he was afraid we might be pursued.

        The greatest hardship on the flight was that we had almost no food. We went four days without bread, as our small supply was needed for the old people and mothers with babies. We tore strips of bark from the trees and chewed them and ate herbs.

        When we were there (in Wallachia) we came to a village called Campina. A nobleman wanted to have us on his estate, but as the land was poor and infertile, we went on to a place about five miles [8 km] from Bucharest, where we lived for a time. The water was bad, however, so in 1769 we moved about ten miles [15 km] further to Presetschain.

        To avoid the horrors of the Russian-Turkish war, we moved from Moldavia on April 10, 1770, our group then numbering about sixty people. With God's merciful help and guidance we came to the Ukraine, where we were allowed to settle on Count Rumiantsev's property in his village of Vishenka. Here we have built a community and are still living in peace and tranquility. We traveled about 940 miles [1480 km] to reach this place. Many animals died on the long trek, but the people all came through in good health. The count proved a benevolent landlord and showed us great kindness. May the Lord our God graciously reward him!

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1780 Account of the Community

         We now have plenty to do weaving linen, making pottery, and milling grain, for we have already built a mill and a smithy and have paid off the sum advanced us by the count.

        In regard to the religious practices of the Hutterian Brethren, baptism and the Lord's Supper for example, these are essentially the same as with the Prussian Mennonites. There is a slight difference in the outward observances, but nothing affecting their true significance. Exclusion, however, is used much more sharply among them than among our Prussian Anabaptists or Mennonites. With the Hutterian Brethren it is exercised in three degrees of severity. First, for small offenses the greeting of peace and brotherly kiss is not given to the community member, for their greeting is Peace be with you. Second, for somewhat more serious sins, he is excluded from decision making. Third, for very serious sins, the member is completely cut of from the brotherly life. He is not even provided with daily bread unless he comes and promises to improve. If he does this, he is given food but must live apart from the other brothers and sisters.

        Marriage is also arranged differently than with us. Any one who wishes to marry must speak with the Elder, who show which partner should be taken. Disregard of the Elder's direction is punished by the community unless there is solid reason for rejecting the person. This is not as strange as it would be for us, because they live in community of goods and are equally rich. Such equality removes the greatest obstacle to marrying and the source of so much vexation among us. They introduced community of goods in accordance with Acts 4:32-37. The other communities in Transylvania also practiced it in earlier times, but because they were driven here and there by the many wars in the past century, they settled in different places. Since their time in the village of Kreuz they have maintained community of goods.

        Now they have built a so-called church community in the village of Vishenka and all live there, sharing income and expenditure. The Elder is leader of the community; with the help of the teacher and older brothers, he deals with any disorders that may arise.

        The craftsmen bring their finished work to the appointed overseer, who sells their products and hands over the money to the Elder. There is an overseer in charge of all work on 'the land and another in charge of the mill they have built. The women have their own work of spinning, knitting, and sewing. In short, every one of them must work at something, or else Paul's words will come into force against him: If a man will not work, he should not eat. 2 Thessalonians 3:10

        Each kind of work has its separate room, and the men are apart from the women. All those who are able to do so gather for meals in the large dining room where twelve sit at each table. Food is carried out to the workers in the mill and on the fields. In the kitchen one sister is given the oversight with several sisters as her helpers. When the day's work is done, each man and wife goes to their room. The married people's rooms are on the second floor of the houses.

        When a mother expects a baby and the time of birth is approaching, she is brought to a room arranged for the purpose. Here she remains in bed for a week after the birth and receives help and care. When the mother is well enough she moves into

        a room with other nursing mothers. They are not permitted to work and during this time receive better food, more suited to women in their condition. They may not breast-feed their babies for more than eighteen months, however. *

        At this point the child is put in the care of a sister known as the school sister or schoolmother. This sister, too, has a separate room for her work with the children. ** Other sisters help her when needed. At evening, they help undress the children and put them to bed. They watch over them at night and take every care of them. The children stay here until they are five years old. From this time on they are under the supervision of the schoolteacher, who also has his own room for the work. He teaches the children reading, writing, etc. Here they are shown the way of true Christianity, and the Holy Scriptures are taught and explained to them in a manner suited to their tender understanding. The growing children remain under the schoolteacher until they are twelve years old. At this age each can start learning a trade which interests him.

        Every day at five in the afternoon the community gathers for a prayer meeting. The Elder reads a short exhortation to heartfelt prayer and then prays together with the community, speaking aloud to God of particular concerns. The minister who is preaching prays aloud before and after the teaching, too, as we saw and heard with Joseph Müller when he preached here.

        Legal disputes and lawsuits are unknown among them. That is why Joseph Müller, on hearing us use the expression 'lawsuit,' asked me what kind of word this was, and what it meant. When it was explained to him and he was asked if they never had disputes which needed to be decided by a legal verdict, he told me, No, because 'mine and thine' no longer exist nor have any place among us, and so such disputes do not arise. If something occurs we settle it ourselves in accordance with the teaching in 1 Corinthians 6:1-6. So we have nothing to do with magistrates except for paying our taxes. Any brother who went to the magistrates asking to have his rights protected would no longer be considered a member of our church.

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1802-1842 In Radicheva

         As already recorded, in May 1802 the final payment was made to satisfy the count's claims according to the contract. On June 15, the last brothers and sisters left Vishenka. With trust in God, the people set joyfully and confidently to work, building up a new community at Radicheva, the place allotted by the government and situated on the River Desna about 10 miles [16 km] from Vishenka. Bricks were fired and lime burned for the purpose and soon five brick buildings and a number of wooden ones were erected. The community buildings formed a square measuring 490 feet each way, with a large entrance gate which was locked and watched at night. The workshops for the different trades were on the ground floor. On the upper story every family had a small room called their little place, with a bed, a table, and two chairs.

        Everything was arranged as the wonderful, heart-warming task of community life requires. Our forefathers compared it to a hive of bees. Two schools, for the older and the younger children respectively, each with classrooms, were built on the old, well-proved plan, and workrooms were soon set up for weaving, pottery, tailoring, shoemaking, turning, hatmaking, tanning, spinning, and broom binding. A smithy, a washhouse, and a bakery were finished, as well as a dining room and a mothers' and babies' room. All this, as can be imagined, cost a great deal of hard work and sweat, but it was done with joy and enthusiasm and the people thanked God with all their hearts for his fatherly help and faithful love.

        The work departments were staffed with loyal, trustworthy brothers and sisters, who oversaw the work and made sure all was done in a good and orderly way. It was also their duty to see that on Sundays and holidays their young apprentices went to the teaching and prayer and read the Bible in the afternoons. They did not read newspapers or worldly books, which distract from what is good. Instead they said, Let's be rid of such things, as Acts 19:19 teaches. They preferred to apply themselves to the Word of God and the writings which our beloved forefathers wrote to the church from prison, when they were in bonds, suffering pain and great trouble for the sake of Jesus' name.

        The brothers kept an account of income and expenditure just as their forefathers had done, and handed in the cash to the steward every two weeks.

        Ten miles [16 km] away, on a river called the Jessman, they had a water mill which the government allowed them to run for their own profit. They had a big windmill, too, which they themselves had built on the hill on our place, for they were experienced in such undertakings.

        In addition, they had rented a piece of land from the government, and as long as honest and dedicated brothers were responsible for the work, it brought a good income to the community.

        They also owned a distillery in the fir wood on the other side of the Desna, where there was a fine big fish pond, connected to the river and well-stocked with fish. It had been given them by the government, which was very favorable to our brothers because of the honesty and dependability found among them, and pleased with the wonderful way the community life was built up. Later on, however, this became despised, and many in the next generation even dared to speak against it.

        Peter Hofer and Peter Janzen was the Elder and leader of the church. His helper in the service of the Word was Andreas Wurz, who also continued as a faithful teacher in the school until his end. He taught the children reading, writing, arithmetic, and how to sing and pray, for he had a wonderful gift for such work.

        The steward was Joseph Kleinsasser. He was one of the brothers from Carinthia and served the church lovingly and faithfully in this capacity for thirty-four years. After his death his helper, Jakob Hofer, commonly known as Hofer Jakob, was elected as steward by the whole church. The church community was in a good state both inwardly and outwardly. The servants of the Gospel were zealous in their preaching and admonition. When evil came in and wrong was committed, they punished it in accordance with Paul's instructions. They held a daily meeting for prayer: a few verses were sung, a short address was given, and a prayer was spoken. The servant of the Word closed the meeting with a blessing.

        The brothers and sisters put their best into the work they were asked to do in the community, for a childlike obedience ruled among them, and everything worked together as beautifully as in the mechanism of a clock.

        A report about the community at Radicheva says: There were 44 families in the community with a total of 99 men and boys, and 103 women and children. Their share of land was reckoned at 2,860 dessiatines [about 7,700 acres], but actually they received no more than 753 dessiatines [about 2,033 acres], since the brotherhood itself felt that this area was sufficient 'because of its fertility and the favorable position about 17 miles [27 km] from the capital and on both sides of the Desna.' With the help of a government loan of 4,000 rubles, they built their communal farm on the right-hand side of the river. On this side they had 463 dessiatines [1,250 acres], mostly agricultural land with a little woodland and some hay meadows. The other 312 dessiatines [842 acres], on the left bank of the Desna, were mainly woodland and meadow. *

        Another report says: An additional five large, solidly constructed brick houses were built. There were two strongly vaulted cellars under them. **

        When one of the women had a baby and the attic room was too cold, she went down with her child to sleep in the mothers' and babies' room. Every brother capable of practicing a trade had to learn one. Each year one brother had to absent himself from his trade to do his turn as stable hand.

        The community in Radicheva did not build from its own resources, but borrowed a bank advance of 4,000 rubles from the state. This money had to be paid back after ten years. Twelve brothers signed the note of hand. When the note of hand fell due, nearly all the signatory brothers had died.

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Johann Wigand; Authentic Account of the Hutterian brothers in the Ukraine

         Johann Wigand, an elder of the Moravian Brethren at Sarepta on the Volga describe the Hutterites during these years in his travel journal of 1802: *  We now had to cross the Desna, which cost us many difficulties and dangers before we could reach Count Rumiantsev's estate at Vishenka, where the Hutterian Brethren used to live. They moved from here in the past summer, however. We lodged next to the place they built here twenty-four years ago and occupied until last July. Our hosts, a clean, well-to-do Russian family, still speak with great affection of the Hutterian Brethren, their former neighbors, particularly of the elder, Christian Hofer. We took a guide for finding Radicheva, the place where the brothers are now living. After we had made our way up and down a number of gullies and hills, we came to the church community - as it is called - at Radicheva.

        Since we did not know where we should go, we stopped at the schoolhouse. The second minister, Andreas Wurz, told us afterwards that he immediately thought, 'That must be Wigand from Sarepta.' The present first minister, Peter Hofer and Peter Janzen, at once came open-armed to greet us. The other minister, Christian Hofer, who had known me in St. Petersburg, was no longer living. We were given lodging in Peter Hofer and Peter Janzen's house and soon began to look around the place.

        These brothers, known as Hutterian, settled in Hungary more than a hundred years ago. (Here follow seven lines of historical survey.) In 1770, they were plundered and driven apart by the Turks, and when they had gathered together again they were raided and abused by the Albanians. You can still see among them men who were branded with red-hot horseshoes. They took refuge in the woods and remained there the whole winter.

        In the following spring, they appealed for help to the general commanding the Russian army, and he sent them on to the field marshal, Count Rumiantsev. Thinking that they were members of our brotherhood, the count received them very kindly and, with clearly arranged conditions, allowed them to settle on his estate in Vishenka on the Desna. The most important stipulations were exemption from military service and from payment of war taxes, because these were completely against their consciences; and their obligation to pay a tithe of their gains if they should move away.

        They lived peacefully on his estate until the death of the field marshal, who had been like a father to them. His heirs, however, demanded that they at least pay money for recruits, and the brothers could not agree to this. They therefore appealed to Paul I, asking to be provided with state land. The Procurator General at that time, Prince Kurakin, wanted to protect the interests of the Rumiantsev counts, and he obtained an imperial resolution by which the brothers were to remain on the Rumiantsev estates on the same clear conditions as in the old count's time.

        On the accession of Alexander I [1801], the brothers renewed their request to be moved to state land. Without anyone to favor or represent their case, and with a formidable opponent working against them, they were nonetheless granted their request and received the land in the most advantageous way. At the village of Radichevo or Raditchy on state property in the northern Ukraine, they were allotted 700 dessiatines of land [1,890 acres] on the right bank of the Desna, a navigable river full of fish. The property had formerly belonged to a monastery and consisted of sixty small parcels of land scattered between other holdings. It included 117 dessiatines [about 316 acres] of the most beautiful pine forest. For this extremely fertile land, containing woods, hay meadows, fisheries, a vegetable garden, orchard, and mills, they had to pay the low sum of twenty-five kopeks a dessiatine [about ten kopeks an acre], whereas previously it had brought in double that sum to the government. Such was God's care for the community.

        In May of this year 1802, they left Vishenka, where they had lived for twenty-four [actually thirty-two] years, and in July they started to build their new place. In November, four months later, we found eighteen or nineteen houses already standing and ready for occupancy, without the brothers having accepted any advances apart from two thousand logs, lumber for building which had been given them by the state.

        To the right of the entry, at the foot of a gently sloping rise planted with a beautiful orchard, there is a not unattractive stone house thatched with straw. In this house is a dining room spacious enough for the community to have meals; it is used at the moment as a meeting room as well. There is also the common kitchen, where the cooking is done by a permanent cook and two helpers who work on alternate days. Next to the kitchen are a number of storerooms with a vaulted cellar underneath. We found a smithy with an adjacent coal shed, a tannery with a place for storing leather, a shoemaker's shop, a distillery with three stills, and the laundry next to a well that is more than forty feet deep. There is also the common bakery, where one sister with a different helper each day bakes a medium-dark type of bread for all the household. There is a temporary weaving shop and several other interim buildings. Finally there is the first minister's house, which consists of one good-sized room. On the left side of the enclosed square of land are two rooms where eighteen mothers and their babies are living at present. Food is brought to them from the communal kitchen. A mother stays here until her child is one-and-a-half years old. **

        At the far end are school houses, one for younger and one for older children. The older pupils of both sexes are taught together, though with boys on one side and girls on the other. Under the careful supervision of the head teacher, his wife, and a few single brothers and sisters, they are instructed in reading, writing, and Christian knowledge, as well as knitting, spinning, and sewing, until they are grown up, or until they are baptized.

        One is not aware of any of the undesirable effects that might be feared from such a system. One notices, however, that these children - who in general are quiet rather than wild and noisy, yet at the same time free and natural - have nonetheless something unbroken and stubborn, one might almost say an unbaptized streak in them.

        Next to the schoolhouses are a carpenter's workshop and a few farm buildings. A house for sisters is being built, with a workplace for single, married, and widowed sisters who are not occupied elsewhere. This is possible, even appropriate, because work is so arranged here that no woman runs her own household. She and her husband and children have all necessities provided. In return for such care, each one devotes all she can to the common work. When all the buildings are finished a number of the men will be occupied in a similar manner in the workshops and have their bedrooms nearby, but the single men will sleep in a house for brothers. Alongside the street, a pottery, a hatmaker's shop, and a dyer's shop will form the fourth side of the square. Besides all these buildings there are to be barns for the animals and sheds for storing fruit.

        At midday our host, Minister Waldner, was brought food from the communal table. Served in simple dishes he had made himself, it was clean, plentiful, appetizing, and satisfying. After enjoying the meal with him, we had a blessed time of conversation together. The hours he was away at his work, I spent in acquainting myself with their new history of the past century which Waldner has put together to make a good manuscript. I knew the barest facts of their earlier history from my contact with them in St. Petersburg.

        The signs of God's merciful protection for this faithful-hearted little flock are as obvious as their faults and failures, which have often resulted from lack of the necessary wisdom and from too great strictness. To give an example: when they were in Hungary, one of their ministers was imprisoned. For a few years he diligently performed the work allotted to him. But gradually the thought took possession of him: Should I, as a child of God, work for these ungodly people and so support them in their sins? His answer was, No! As a result he was punished until he perished from hunger and beatings.

        When they were cruelly persecuted the members did not easily deny their church; nearly all of them held true in spite of threats, imprisonment, and daily beating. Indeed, they willingly submitted to death. Had one of them done the opposite, however, he would have been cast out as an apostate. There is no mercy, no regard for human weakness, and not even the bitterest tears of repentance can avail to restore him to membership in the church. ***

        Peter Hofer and Peter Janzen, who is well-acquainted with the beliefs and history of the Moravian Brethren, is far more liberal in outlook than his congregation.

        He inquired very earnestly about our pastoral care, and I explained to him that we turn to the precious merits of Jesus as the real and practical source of all healing for body and soul, and to the power of his blood, shed for our sakes, as the one foundation for true and saving faith. Peter Hofer and Peter Janzen's hunger for this instruction could not be satisfied. Deeply moved, he assured us that their church also regards and uses Christ's merits as the only source of righteousness and salvation. But he sighed with grief as he regretted that they are a long way from turning to the true life given by God and that this lack may be hard to remedy.

        The difficulty is that they are strongly suspicious of new ways, however obvious a help these may offer, and sense from far off anything which may have such a tendency. This is why the same prayer is unfailingly repeated each day. This is why there is no church festival of thanksgiving and praise for good they have received, although at heart they keenly feel the need of it. This is why there is no variation in their meetings, which are held once each day and two or three times on Sunday without any alteration in form or content. This is why the brothers' and sisters' clothing strictly conforms to the fashions of the sixteenth century. This exaggerated aversion to everything new and contemporary is due to their early separation from the old Moravian church; **** since then, false teachers have been continually at work among them, dividing and fragmenting this once numerous branch of the church right down to the present day, until only a small handful is left. Even in Vishenka scarcely ten years ago one of their number (Mathies Hofer) began to say that their prayer should become more communal. He asserted this with zeal and emphasis. He met with opposition and grew all the more urgent and forceful. The agitation in the church increased. Then he went still further. He tried to convince them that personal prayer was sinful and loathsome and should be rejected as a work of Satan. The community gathered and discussed the question. Fortunately, the majority saw the matter more clearly. The man was excluded and sent away - though not without danger of a new division, which would have meant the end of the community.

        Where heads are confused and hearts so zealous, the smallest spark can start a conflagration which destroys everything. For this reason I was not asked to speak to the congregation.

        At evening, as twilight was falling and had made further work impossible, a couple of school boys went to every dwelling to announce, 'It is time for prayer.' Our host went into the meeting room and sat down behind a table, between the second minister and the housefather or church Elder. We were given places next to them. The brothers and sisters sat on two rows of benches. The schoolchildren were closest to the minister's table. A few verses were sung from a Protestant hymnbook in common use in Transylvania, the minister first reading out the lines. After the singing, Peter Hofer and Peter Janzen stood up and spoke about love. His address accorded with Scripture and was to the point. A pity that it was rendered unpleasant to the unaccustomed ear by the habit of drawing out each syllable, or some syllables, making the sound monotonous! After this short talk, the daily church prayer, good in itself, was spoken aloud by the minister. The meeting finished with a song, read out beforehand by the second minister. Supper followed immediately. After the meal, the brothers gathered in our room. Among, them were the second minister, Andreas Wurz; the householder; Joseph Kleinsasser, a worthy old man, with eyes beaming cheerfully between his white hair and the beard on his rosy cheeks; his helper, Jakob Hofer, brother of my deceased friend Christian Hofer; Paul Glanzer, a lively old man; and Christian Waldner, Johannes' son, a witness brother, as they term him.

        They all expressed their joy in our visit. We talked from heart to heart, returning again and again to the one vital concern. Among other subjects, we spoke a good deal about spreading the kingdom of God. Waldner had gained some idea of the present state of this work from our books and newsletters, whereas the others had the simple belief that the kingdom of God was exclusively confined to Radicheva. When I told them of the mission work carried out by the Moravian Brethren and even extending to England, it was something quite new, quite unexpected for them, but it obviously warmed their hearts and made them happy. Near midnight we parted and went to rest.

        Apart from having profitable talks, I spent the following day in reading to the end of their recent history. I read through their writings, which are mostly good, complete, letter-perfect manuscripts; also their printed songbook, which they are not going to use again until they have built their meetinghouse. Mediocre as this songbook is, it is certainly preferable to the written one they are now using. Among their books I saw a martyrology which showed, according to the different provinces and sizable cities in the whole of Europe, how many children of God had sealed the truth with their blood. At first I thought the numbers exaggerated, but when I found Waldensians, Wycliffites, Brethren, Anabaptists, and many others included, I could not find much fault with it.

        In the evening we were again called to the prayer meeting, which Andreas Wurz held in the way already described. He gave a rather unsatisfactory talk on faith, and, in addition to the habit I mentioned with reference to Waldner, he also began his sentences in the highest falsetto voice and suddenly changed to the tone used in normal conversation.

        After the meeting, the majority of brothers again came to our room. Part of the time we continued the previous day's conversation, part of the time we spoke of the way they run their community and of practical affairs. They have a large number of the basic trades, and these produce goods of almost perfect quality but without any ornamentation. They badly need a doctor. After a number of fruitless attempts to train one from among their own young people, they finally sent Christian Hofer's son as pupil to Count Rumiantsev's private doctor. ***** When this young man was quite far on in his studies, he began to desert the simple customs of his parents. He dressed in the German fashion and. shaved off his beard. The brothers saw what was happening, though with reluctance. Later, he was so unfaithful to their community principles that they had to hand him over to the district magistrates, and this brought his good father to the grave. At present the two ministers take care of any medical needs with the help of a book.

        Every member of the community knows more than one trade, so they never come into difficulties if one of their occupations is not needed for a time. Waldner was a carpenter as well as a weaver, and Andreas Wurz a farmer, potter, and gardener.

        In the afternoon, I visited the second minister, Andreas Wurz, in his little room. He is a frail, not noticeably gifted man, but one is drawn to respect and honor him for his faithful service in his exacting task in the school, for his genuine piety simplicity of heart, and devotion to Jesus our Savior. He cannot prevent the tears filling his eyes when he speaks of Jesus as the Lamb of God, who bore our sins. He assured us that each day he earnestly commends the hearts of his schoolchildren to the Savior. Our conversation will remain unforgettable for us both.

        Waldner then took me to the sisters' house, where everyone received me with much love. After several conversations that were more important, for instance on the complete surrender of our own wills to the will of the Lord, a number of more trivial questions were put to me. An old mother asked how we conduct Marriages; another whether our sisters wear high heels; a third, who saw that my outdoor shoes were tied with laces, whether that was the custom among us. As I was leaving, they all begged me again and again to greet our sisters in Sarepta.

        I next went to look at various community work departments. The kitchen, dining room, and bakery, have already been mentioned. Now I saw the clothing department in operation. The steward purchases the linen, wool, thread, and so on with money from the common purse and gives the necessary materials to the sister in charge of the work. This sister knows how many adults, growing boys and girls, and little children require socks, skirts, shirts, and other garments, and she sees that these are provided, setting her various helpers to mend or make them. The tailor's department works in cooperation with her. Any community member who needs clothing will tell the housefather, minister, or head of the department, and will receive it ready for wear. If a garment needs only to be mended, it is taken away and replaced by an already mended article which belonged to someone of the same size. The one exception is the minister's long coat, because this is black, and the other brothers usually wear blue.

        In general, their costume is as follows: the men do not cut their beards; they wear a round hat and a tunic which is similar to what the Russians wear, except that it has fewer pleats and is not double-breasted; it is usually blue and has hooks instead of buttons. Men and women alike do not use buckles, ribbons, buttons, or anything they can possibly manage without. They limit themselves to what is absolutely necessary. For the same reason, they do not use sugar, coffee, tea, tobacco, etc.

        The women's costume is a black woolen bonnet with plain linen strings, a coarse white shawl to tie over it in cold weather, a cloth jacket, and a homespun dress with an apron of plain linen.

        Before we left this remarkable place, Peter Hofer and Peter Janzen asked us to take their most heartfelt greetings to the congregation in Sarepta, and repeatedly expressed their brotherhood's gratitude for our visit, adding that they would have willingly paid the expenses of our journey if only they had had the means.

        The ministers more than once spoke with great concern about how little sign there was of anyone to succeed them in their office and how remote and cut off their community was. They also spoke of forming closer connections with the Moravian Brethren (Unitas Fratrum). As far as the Hutterian Brethren are known, many people - even the State - regard them as Mennonites, but Peter Hofer and Peter Janzen stated most distinctly that he is convinced they have a still older and closer connection with our church. I never went further into this question with them, but only stressed that the one essential is to be truly members of Christ, and I simply commended our church to their brotherly love and intercession.

        1808 Peter Hofer and Peter Janzen's friendship with Wigand continued till the latter's death in 1808, and he maintained contact with the Moravians for several years afterward. He wrote the following letter in Radicheva on October 25, 1808 to C. F. Gregor of, the Moravian Brethren at Sarepta:

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1808 Letter from Peter Hofer and Peter Janzen to the Moravian Brethren

         Beloved friend and brother in Jesus Christ our Lord, your loving and Christian letter of August 31 did not reach me,

        Letter from until October 15, when it arrived with the mail from Novgorod-Severski. It was a great pleasure to receive a letter from you once more since I had heard nothing for a long while. But for a time its contents saddened me as I read of the passing away in faith of my dear and valued friend Johann Wigand, whom I have come to know face to face in a heartfelt relationship.

        I am sorry with all my heart that this excellent man, who loved God so deeply, had to suffer such a painful and long, drawn-out sickness. I was comforted, however, as I considered that the dear Savior will turn this suffering into overflowing comfort and joy, for 'the sufferings of this present time are not worthy to be compared with the glory that is to be revealed in us.' I quoted for him:

        How quietly thou sleepest,

        Thy trials at an end;

        In perfect peach thou restest

        In thy Redeemer's hand.

        Thou under earth's dark cover

        Art hidden from our eyes.

        Thy course on earth is over.

        Thy lot is blessedness.

        Although we expressed differing views in our letters, this never disturbed the love between us but rather strengthened it so that the friendship we formed, the bond of love, undoubtedly bestowed by God, will remain firm and unforgettable though he is now gone. I acquired my knowledge of your church and its beliefs from the writings that he gave me in St. Petersburg ... and they continue to be a blessing to my heart. The great distance between our places prevents our having more contact, and our acquaintance can be kept up only by letters.

        With regard to our welfare, I must tell you, my dear friend, that our heavenly Father still allows us to enjoy the blessings of peace under the protection of the highest authorities, and we are still gathered together in unity and community. Our outward circumstances are not of the best, but neither can we complain of any great lack. During the summer several people have suffered from long periods of sickness....

        I know of nothing else to write to you this time. If any reason or opportunity for your writing should arise, or if you would like to write to us, please send me a short report - just a few lines - about what is happening to the Scottish missionaries who are traveling through the Caucasus Mountains to proclaim the Gospel, and what blessings and progress attend other efforts to preach the Gospel among the heathen. Although we are too poor to contribute to this wonderful work, I rejoice to hear about it and take the greatest possible interest in it.

        My helper in the service of the Gospel and all the older brothers send their greetings and warmest love to you, your helpers, and all who love Jesus, with the wish that God may perfect you and us in all good works and in doing his will. The same wish also comes from me as I sign myself your devoted friend and servant,

        PETER HOFER AND PETER JANZEN,

        Minister of the church in Radicheva near Novgorod-Severski

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1802 Official report on the Hutterites

         1802-1818 Another account about Radicheva, based on official reports by two Russian councilors of state, helps to complete the

        on the Hutterites picture of communal life there: * Here (in Radicheva), Councilor Kontenius saw 'for the first time a family of two hundred; living together on one farm and under the stewardship of the church.' He reports that in addition to working the land, the brotherhood was occupied in making pottery. They marketed an considerable amount of glazed ware and also practiced the following handicrafts: tanning, lock-making, carpentry, turnery, blacksmithing, hatmaking, and weaving. The fine linen made by the brotherhood was sold at 1 ruble, 10 kopeks for about 3/4 m. and was 'in no way inferior to Dutch linen.' At that time, the community was enlarging their orchards and intended to make a mulberry plantation of 5,000 trees. They had already planted about 1000 two- and three-year-old trees.

        The members of the present brotherhood cannot, of course, take credit for the centuries-long suffering and testing by martyrdom that their forebears endured for the sake of their convictions, but they show their beliefs by their actions. By common report, they are conspicuous 'for their Christian virtues and unimpeachable morals in every respect.' Even in 1841 the governor of Chernigov confirmed that 'when the Radicheva Mennonites lived in brotherhood like one family, they conducted their affairs honestly and decently and lived quite prosperously.' He himself had spoken with several merchants who had done business with them and who 'to this day cannot give high enough praise for the dependability of the brothers' word and the punctuality with which they fulfilled whatever they had promised.' It is clear, therefore, that in both moral and material aspects their life met the standard necessary for them to thrive.

        But in order to learn more about the structure and organization of the Radicheva colony we will take the liberty of quoting some interesting passages from a report that Assistant Councilor Bunin, Inspector of Colonies for St. Petersburg, wrote to the Minister for the Interior. Bunin was instructed to speak with the nobles in the Chernigov and other administrative districts about the settlement of foreign colonists on their land, and he visited the aforementioned colony on January 28 and 29, 1818. Bunin reports: 'The brotherhood's houses are situated on a piece of land 490 feet square. It is surrounded by a fruit bush hedge with an entrance gate. They regard themselves as one family. The building where the members live and practice various handicrafts has six brick and two wooden wings of one story, built rather low. There are several small houses on the place as well. The roofs of the main building are high-pitched, and corridors have been built through the attics with small cells, or rooms, opening on either side. This is where the Mennonites' have their dwelling quarters, each married couple with their own room. There are no stoves. In each room there is a bed, a table, and two chairs. The couples use them only for sleeping or for short stretches of time. **

        Similar but larger rooms for sleep and rest are pro-vided for the unmarried men from fifteen years old and upward, who have finished their school studies and received baptism. There are twelve to sixteen men in each room and a bed for every two of them. The older girls also have separate sleeping: accommodation. In addition to the bedrooms there is still enough space in the attic to dry the laundry, etc.

        The government is already aware that these Mennonites have a particular confession of faith, which they say is the apostolic faith. For worship services they set aside a separate,'' room without any pictures of saints or crucifixes. Here they meet on Sundays and church holidays and also gather for prayer every evening before they go to supper. The service is taken by the Elder, Waldner, and his two helpers. *** During the service they sing appropriate songs, and the sisters are especially well taught in singing.

        The brothers' way of life appears to be humble and unassuming; they are well-mannered, friendly, eager to do their duty, hospitable, and ready to give any and every help.

        Shortly before a baby is due in a family, the mother is brought into a warm room for the delivery. There she and other mothers nurse their children until the age of one and a half years. To help at the birth the community has capable though untrained midwives. Once the child is weaned, the mother rejoins her husband. The child is taken to another room (furnished with beds and cradles) and brought up with other children here until the age of four years. They are supervised by sisters chosen from among the older widows in the community. Here also the children have their meals, which are prepared in a special kitchen.

        At four years old the children of both sexes are moved to another room with similar teachers. Later, at seven years old, boys and girls are separated. The girls are trained and taught by sisters, the boys entrusted to a male teacher's guidance. From this time on, both sexes are taught reading, writing, and religion. When their school years are over and they are more mature, they are baptized and they move to the attic dormitories.

        The mothers and fathers are not forbidden to come to their children during free time or to take their children to their rooms. In general the clothing is poor. All the children's practical needs are looked after by older women, and the beds are made by the unmarried girls while the boys are in class or at work. The young sisters take turns at the task. At dinner and supper, married and unmarried people and the young people who are already baptized gather in a room where men and women sit at separate tables. The mealtime begins with a prayer. Dinner is at half past eleven, and after dinner there is an hour's rest. The evening meal is at twilight.

        In winter, they go to bed at nine o'clock and to work at five in the morning. In both cases, various members in turn have the duty of telling people when it is time for bed or for work. In summer, because of the increased workload, the people get up earlier and go to bed later.

        Visitors to the community cannot be anyone's personal guests. They are the guests of the whole brotherhood, in whose name the Elder offers them hospitality.

        Bunin continues: 'In this way, the community lived and prospered in peace from the time they settled here until 1817, honoring God and the czar and stirring the admiration of their neighbors. Arable land and meadows were fertile and productive. The brotherhood preferred, however, to have them cultivated by hired laborers drawn from the neighboring Ukrainians who received one to two hundred rubles for a year's pay. Cattle raising was done on a large scale, using good Hungarian stock.

        The brothers kept bees, too, but they were mainly occupied in their own trades and crafts, including the cultivation of garden crops and silk production. They owned two stills for making spirits, one on the right and one on the left bank of the Desna with all the buildings necessary for work and accommodation. These stills produced up to 61,500 liters annually. On the Jessman river, some ten miles [16 km] from the settlement, the brotherhood owned a mill with three sets of millstones. Felt hats - mostly plain but some furred - were made in the community, and carpentry, turnery, tailoring, weaving, pottery, blacksmithing and lock-making were carried on as well, and produced no small quantity of goods for sale. There was, in addition, a workshop for making winter wagons and summer wagons, harrows, plows, cleaning machines, spinning wheels, etc., and a tannery which provided sole-leather and Russian leather.

        'All this goes to show that the brotherhood did not sit with their hands idle in their laps, and that although they lived simply and without luxury, they were nonetheless comfortably off.'

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1802-1811 Deaths through the years

         As long as the world has existed, however, mankind has been in bondage to death. As Sirach says, Like green leaves on a fine and verdant tree which sheds some and puts forth others, so it is with men: some die and others are born. So it was with the brotherhood.

        Beloved and zealous old people as well as many other dear, faithful, God-fearing brothers and sisters passed on one after another to their eternal rest. They had had to endure great suffering in defense of faith and truth for the sake of Jesus Christ, as has been described in this book. They had been persecuted and fled over the mountains into Wallachia, where God tested them through trouble and distress but mercifully helped them surmount all difficulties.

        Their names are recorded here:

        On March 11, 1802, our dear brother, old Christian Hofer, fell asleep in the Lord with a peaceful heart at the age of 53 years. His trade was cabinet making. He had also built the windmill and ship-mill and for twenty-five years had won respect for the faithful way he carried out his responsibility for the cabinet making and milling, as well as making clocks, at which he was highly skilled. He was a God-fearing man, able to serve at many tasks.

        In 1803, on April 26, brother Veit Glanzer fell asleep in 1803 the Lord with a peaceful heart at the age of sixty-two years. He, too, was one of the old brothers from Carinthia who had helped re-establish Christian community at Kreuz and Stein in Transylvania. Known for his hard work, he was assistant steward for some time. Later he tended the vegetable garden and the bees for many years.

        In 1807 at seven o'clock in the morning on January 30, dear brother Joseph Kleinsasser, another of the old brothers from Carinthia, fell asleep in the Lord with a peaceful heart. He had cared faithfully for the community as steward for thirty-four years and carried out his service honorably until his last day on earth. He was sixty-eight years old.

        In 1810, on March 28, brother Johannes Stahl fell asleep in the Lord at the age of 56. As a fourteen-year-old boy he had fled with his mother from the persecution at Alwinz and had joined the community at Kreuz. After his father's death, he was responsible for the pottery for many years.

        In 1810 at ten o'clock in the morning on May 20, dear, loyal brother Andreas Wurz, servant of the Word, fell asleep in the Lord with a peaceful heart. Before his death, he testified to Wurz a good conscience and said farewell to the brothers and sisters gathered around him, urging them to remain true to their calling and to live in accordance with it. He had been a servant of the Word for eighteen years and had worked faithfully as schoolmaster for seventeen years. He was forty-nine years old.

        In 1811 on March 5, brother Paul Tschetter fell asleep in the Lord with a peaceful heart at the age of 78 years. He was one of those who had come from Sabatisch in Hungary in 1784 to join the community in Russia. He was always a diligent worker and honorably carried out his responsibility for the work in the smithy for twelve years.

        In 1811 on December 24, dear brother Jakob Hofer, known to everyone as Hofer Jakob, fell asleep in the Lord with a peaceful heart. For fourteen years, he had served the community diligently as assistant steward. After brother Joseph Kleinsasser passed away from this life, Jakob was elected as steward for the community and carried out the task with devotion for five years. He was fifty-eight years old.

        When, as was said, dear brother Andreas Wurz died, the church elected brother Jakob Walter as servant of the Word on May 29, 1810. He was appointed to this service by the church for a time of testing. On January 2, 1811, he was confirmed in the service of the Gospel with laying on of hands. This was done by the Elder, Peter Hofer and Peter Janzen.

        These dear older brothers (as has been said) had now completed their life's course. They had not been spared from struggle but had fought a good fight and entered into eternal rest. Many other faithful, God-fearing brothers and sisters passed away as well.

        Too numerous to name here, they included people responsible for the workshops and other departments who were watchful for the community's well-being in both spiritual and practical matters. Others were chosen in their place and were appointed to the same services in the church, to work for the good of the community as their predecessors had done. But soon it became apparent that most of them did not have the older people's steadiness, integrity, and diligence in the tasks and services entrusted to them. They were not watchful enough in the good and peaceful time they were now enjoying, but were lulled to sleep. They were like the Laodiceans who grew lukewarm, as we read in John's Revelation. (Revelation 3:15-16) Just as Christ describes in the parable, Satan was able to sow weeds among the wheat while the people were sleeping. (Matthew 13:24) And so as time went on, self-love, selfishness, and unfaithfulness grew in the community, especially among those responsible for the various handicrafts. As a result, the community earned less and less; there were difficulties in paying for its daily upkeep and the brotherhood soon became extremely poor.

        Although there were still some brothers and sisters deeply troubled at the community's decline, they were no more able to prevent decay than dear brother Andreas Ehrenpreis and other brothers had been in their day. In those times the Lord took away many faithful brothers just before the complete collapse of the community, and so he did now, as the following names will show.

        On May 16, 1814, dear brother Zacharias Wipf fell asleep in the Lord. He was much loved both in the church and by people outside. He had served faithfully, preparing and dispensing medicines for sixteen years. His death was a great grief to many people. He was thirty-six years old.

        On June 3 that same year, dear brother Mathies Waldner fell asleep in the Lord. He was a potter by trade. Later he helped establish a distillery, where he worked for ten years. He was as much loved by everyone as Zacharias Wipf had been, a man capable of good service, 36 years old.

        From this time onward, there was a spread of selfishness, partisanship, and a lazy, lukewarm attitude toward everything good, toward the meetings, and toward communal prayer. Indeed, rebellion against the ministers and elders was not infrequent, and this caused hatred and envy. Complete ruin threatened, for as Christ says, Any kingdom divided against itself will be ruined, and a house divided against itself will fall. This finally happened to the community, for peace nourishes, but division destroys. (Luke 11:17)

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1818 Community split

         The last and greatest misfortune leading to the community's downfall - diligently promoted by Satan - was that Peter Hofer and Peter Janzen, servant of the Word and the Elder of the church, became disunited with Jakob Walter, the assistant servant of the Word. The community was split into two almost equal camps by this division between the Elder, who clung with all his might to the system of community of goods, and his younger assistant, who rejected this old and honored Hutterian tradition. Both ministers held to their own view with equal obstinacy.

        I would rather go to the stake and be burned than abandon the old customs, said the gray-haired Peter Hofer and Peter Janzen.

        I would rather die than go back to community of goods, said the younger brother who opposed him.

        Then Jakob Walter and his brother Darius Walter separated from the church. Darius had been chosen steward after Jakob Hofer had died. Taking their children with them, they built a house of their own called Mahlenki, outside the community, in a valley not far away. Soon other families joined them. When they realized that they could not remain there in these circumstances, they broke away from the community completely, trying with the help of the government in Petersburg to get their share of the church's property paid out to them in cash. As the government representative from Petersburg did not succeed in reconciling the two parties, Jakob Walter and his 143 followers (30 families: 69 men and boys and 74 women and girls) took their share of the community's goods and went to the Mennonites who had come from Prussia a few years previously. These Mennonites had settled on the Chortitza, a tributary of the Dnieper in southern Russia, about 558 miles [900 km] south of Radicheva and about 124 miles [200 km] northeast of the Crimea near Aleksandrovski (in Katerinoslav Province). This took place in 1818. They arrived safely and the Mennonites took them into their houses during the winter. They intended to keep to private ownership.

        Peter Hofer and Peter Janzen and his followers were still resolved to go on living in community of goods. They thought that after this separation the chaff would be gone. But they were mistaken, as was soon proved. For with some of those who remained, no sense of community or brotherly love was to be felt, and without this, it is impossible to continue community. Instead, the people made accusations and complaints over one thing and another but never over themselves. They grumbled that this was not right and that was not as it should be. The apostle Paul is careful to warn believers not to make such complaints. Anyone full of joy and enthusiasm for community does not complain about others. The apostle teaches: Don't grumble against each other, brothers, or you will be judged. The Judge is standing at the door! James 5:9)

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1818 Fire destroyed community/community of goods abandoned

         As God no longer wanted to see their doings, he withdrew his protection and everything was destroyed by fire. The A fire destroyed blaze was started by carelessness in the smithy. A high wind had sprung up, spreading the flames to the other buildings until all were burned to the ground. So the toil and sweat of the dear brothers of earlier days was lost in flame and smoke. This happened in 1819. News of the fire reached the others who, as already said, had separated from the community the year before Jakob Walter and were living with the Mennonites in the Chortitza area. They moved back to packed up and traveled back to Radicheva with their minister, Jakob Walter. *

        Now they all were in utter distress and poverty, with no shelter and no possessions, completely at a loss what to do.

        The majority of them had neither the heart nor the enthusiasm to build anew on the old site and establish themselves in community of goods. In any case they were destitute.

        The government officials encouraged them to rebuild. One great lord in particular talked with them and cited the example of a little bird, which begins to build again if its nest is destroyed. He also said that when many fine streams flow into one, they form a river which can do good and useful work. By this he meant the good and useful work of the community.

        All was in vain. They had no courage left for restoring community life. So a distribution took place. As most of their goods had gone up in smoke and flames, the site of the communal buildings and the small amount of land that went with it were shared out among them.

        A little village was built in the pine woods on the other side of the Desna. It was called Neudorf, and they settled there in private ownership.

        This is what happened to the church at Radicheva. This short account is given as a warning to our descendants so that they do not give way to evil cravings but set their hearts and minds on what is good and on the sure justice of God. God will remain with you if you cleave to what is good; otherwise you, too, will be cut off.

        Jakob Walter was the minister of the group that had broken away. Their second minister was Joseph Kleinsasser, who, on April 1, 1818, while still living in the community, had been elected to the service of the Gospel and appointed for a time of testing. In June 1822, his service was confirmed through laying on of hands by the minister, Jakob Walter.

        Peter Hofer and Peter Janzen, the Elder, lived in Neudorf, the village in the pine wood. With him were his second wife, Liesel whom he had married after the division, and her children Josua and Michel Hofer. Once the division had taken place he never preached in the meetinghouse again, but held a meeting for teaching and prayer in his own house. He took little concern for the congregation that had lapsed into private ownership. He fell asleep in the Lord on December 14, 1824, at the age of 75 years. He had been in the service of the Word for forty-two years and had been entrusted with the care of the church for thirty-one years. He was one of those who originally came from Carinthia by way of Kreuz in Transylvania and had endured the harsh persecution in Transylvania, the flight over the mountains, and the beatings and robbery in Wallachia. The story can be read earlier in this book, in a report written by his own hand before 1802.

        After brother Peter Hofer and Peter Janzen's death, Jakob Walter was chosen as Elder of the whole church, and in cooperation with brother Joseph Kleinsasser, he diligently cared for it in its fallen state.

        Shortly after Peter Hofer and Peter Janzen's passing, the church also chose two brothers as servants of the Word: brother Jakob Hofer, and Georg Waldner, son of the deceased Johannes. This took place on January 10, 1825.

        The members, now living in private ownership, were desperately poor, so that many suffered even from lack of bread. Each brother had to find his own means of feeding himself and his wife and children. The amount of land each owned was so small that there were endless hardships. They tried to earn their daily bread in various ways - working as smiths, turners, weavers, or potters; digging; or felling and hauling timber from the forest.

        Only very few owned a horse. All the rest did their work with oxen. It was a poverty-stricken existence. Even schooling, which we and our forefathers had always reckoned the most essential of our tasks, was now completely neglected, so that many children grew up unable to read or write a single letter. It had never come to this at any other period of our history. Ruin, material as well as spiritual, threatened our community.

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1824 Official report of the deterioration of Radicheva

         An account of the collapse at Radicheva written by Councilor of State Klaus describes conditions in the community at the time: * Unfortunately one thing was lacking - their original inner unity. Evidently the thistles, which Hutter had struggled to eradicate three hundred years earlier in the Moravian communities, were not completely rooted out. They continued to appear, and due to more favorable conditions, they even seeded freely.

        As already noted, it was a Hutterian principle that all personal possessions should be surrendered for the good of the community. This principle was easy to put into practice when they led a wandering life in desperate poverty, when they were persecuted and each community member was completely taken up with the daily cares of providing food and the bare necessities of life. But as soon as the cause prospered and came into possession of real, solid property, as soon as the community saw it was protected from all danger of attack from outside, the members gradually came to feel differently. ... They no longer felt as firmly persuaded as before that personal property and earthly, temporal goods in general, were of so little value in comparison with eternal, heavenly joy. They realized that when community of goods was nothing but a dogmatic principle, it led to mere imitation of the outward form of the early Christian churches and lacked the inner, spiritual power essential for giving strength and viability to this communal association.

        The brothers responsible for the community work departments demanded independence. They no longer used a common purse but each managed business affairs himself, bought materials, and sold the finished products. They no longer handed in money to the Elder as they had formerly done, but only presented their accounts. This gave room for grave abuses, an opportunity to work for better food, drink, and clothing for themselves rather than for others.

        By such means, the more all the members prospered materially, the more deeply rooted in the community grew a tendency to slackness, an inclination to use communal property for personal enjoyment. This tendency paralyzed the activity of every member and spread apathy, quarreling, discontent, and envy throughout the community, finally bringing the brotherhood to inner ruin. In addition, their Elder, Peter Hofer and Peter Janzen, a man 'of high morals but blindly devoted to his community's laws and regulations,' had now grown old and weak. Bunin's opinion was that 'while Waldner may have stirred up discontent among the members over this or that, it was due to the weakness of old age rather than evil intent.'

        On the other hand, the Elder's assistant, Jakob Walter, a man of equal integrity, seems to have recognized more clearly than others the root of the evil that threatened to destroy the prosperity of the community. Even if not fully conscious of it, he instantly recognized the hopelessness of fighting this evil in the existent circumstances. This naturally placed him at the head of the malcontents, so it was his lot to be first in throwing down the gauntlet to the community.

        Even before Bunin's visit, before the end of 1817, a complaint from the Elder, Waldner, was delivered to the Bureau of Guardianship for Foreigners in New Russia. It stated that 'the brotherhood's second minister, Jakob Walter, has given up his office and separated himself completely from the community' with his brother and two married sons. They had begun building a house of their own on community land about one kilometer away from the community buildings and had taken part of the communal property for themselves. 'From this time on,' says Bunin, 'the peace of the brotherhood has been shattered. Walter is already living with his brother and sons in a separate house; he has appropriated part of the community's property and some horses without any reason and on his own authority. Yet he visits the brotherhood quite frequently.' Meanwhile, the wives and children of the renegades continued to live in the community as they had done before. And, says Bunin, 'the resistance of these people has influenced several other families until they too, are ready to break their vow of brotherhood. As a result, those who remain are completely discouraged.' Although every means of friendly persuasion was used to win back the first disloyal members, nothing proved of any avail. Meanwhile, on the basis of a complaint from the Elder, the Bureau of Guardianship had directed that 'those who have left should come back to their previous homes, return everything they have taken, and reunite with the community, or else decide on a different way of life without laying hands on community property.'

        But Jakob Walter made a personal visit to the Bureau of Guardianship in Yekaterinoslav and handed in a petition signed by twenty-four members of the Radicheva brotherhood. In this petition, he described the lack of means for their support and the hardships the brothers were suffering, and also the favoritism of the Elder, Waldner, who shows more interest in the private advantage his relatives may receive from any benefits than in maintaining equal distribution to all,' as stipulated in the brotherhood regulations. The petitioners then beg 'for each to be permitted to manage his own affairs and, with this purpose in view, for each to be allotted a share of the land by dividing up the whole property according to the number of families in the brotherhood.'

        The Bureau of Guardianship was convinced that these mutual accusations made closer investigation unavoidable. The task was given to one of their officials, A. Fadjeew, assistant to the chief justice of the Bureau of Guardianship. He wrote to the Elder at Radicheva that for the meantime, 'Walter and like-minded persons are not to be forbidden to live separately, nor are they to be harmed or oppressed in any way.'

        These circumstances moved Bunin to attempt to reconcile the hostile parties. First of all he won over the Elder and, having gained his agreement, went to find Walter, who was in his house with his supporters around him. 'They received me respectfully,' says Bunin. In his efforts to get them to consider a reconciliation, he pointed out among other things that 'the government, which has a good opinion of the people here, might change its views if it discovered there was quarreling among them, and such circumstances could possibly give rise to much unpleasantness.'

        In spite of all his persuasion, based on 'love to one's neighbor,' Bunin could get nowhere. When Walter and his supporters met together with the other group, they pointed out that they were discriminated against. People were not fairly treated in the community. Great failings were passed over and little faults were punished out of prejudice. The food they were given was very limited in quantity and poor in quality. The sick were not cared for and the children ran around in rags. It would be much better to divide up than to live in a community of people who neglected the rules of their forebears and no longer observed them. At the same time, Walter and his supporters begged Bunin not to be deceived by the outward order and quiet, for if he lived only a month among them he would flee from the community and never look back or be sorry he left. They declared that their agriculture was deteriorating; the land was leased to people outside the brotherhood, etc.

        In these conditions, Bunin had no success with his attempts to unite the brothers, although he tried once more at a second meeting in one of the brothers' houses. While putting the blame on their opponents, Walter and his supporters continued to assert that the deplorable state of the brotherhood not only made it impossible for any intelligent person to remain a member, but also for anyone to consider the church's spiritual leadership without distress. Various offenses, even theft, had become commonplace in the community life. This disorder had been going on for several years under one guise or another. Although people had suffered from the discrimination, it was only for the sake of restoring order that they felt compelled to reveal the truth(?)' * to the government. With this, they asked for the community to be divided up so that people might live separately as did many Mennonites who had settled in Russia.'

        Bunin did not probe further to investigate and judge the situation more exactly. He limited himself to the general remark that the farm buildings and workshops, which had been kept in good order by the brotherhood before the quarrel began, were already showing signs of deterioration; if this were not to increase, it was necessary to use all methods to 'restore the community to its old love of peace and to establish rules with strict oversight from the Elder and without neglect or discrimination.'

        Fadjeew arrived in Radicheva in March of the same year, 1818. He went deeper into the subject. 'Right from the beginning of the investigation, I realized that the root of the trouble which is giving rise to a spirit of strife between the Mennonites there, is the deterioration of the brotherhood and the contradiction between the rules of the fellowship and the real circumstances:

        After a short, favorable depiction of the characters of Waldner, the Elder, and of his helper, Walter, and an outline of the brotherhood's history, its organization on religious and communistic principles, and its economic condition... Fadjeew continues: 'Once I had been alerted by Walter's observations of the discomforts and disadvantages of the brothers' way of life, took a closer look and found that the precepts which the founder of the community had made obligatory - precepts of strict morality and indestructible unity - were now for the most part followed with less stringency. When first transmitted, these rules were held in full force and provided a rare example of unity among several dozen families. This was the case while attempts were made to force Roman Catholicism upon the brothers' forefathers. It was the same during their brief stay in Wallachia, and also while they lived on Count Rumiantsev's estate, when their numbers were smaller, when they did not yet possess land of their own and had to devote part of their earnings to the repayment of advances from their landlord.'

        'Then, however, the brothers moved to their present location where, with minimal taxes, they received possession of 775 dessiatines [about 2,100 acres] of fertile land and the many advantages occurring from a favorable situation. It was only now, with the resultant prosperity and with growing numbers in the community that some discovered it possible, when among fifty or so families, to live on other people's industry and make various excuses for avoiding their own share. Concurrently, the inclination awoke in many to work for private gain and to use the fruit of their labors to profit their own families. In this way some of the idlers who were not close relatives and whom they regarded as outsiders could be excluded from having a share.'

        In proof of his statement, Fadjeew pointed out that in 1817 their income was entered as: seven weavers - 729 rubles 6 kopeks; seven potters - 969 rubles 8 kopeks; four smiths - 711 rubles 20 kopeks; four joiners - 404 rubles 90 kopeks; and three hatters - 586 rubles 25 kopeks. This means that each of these master craftsmen produced only 100 to 196 rubles. In view of the good prices and the ready market for the brotherhood's products, Fadjeew considered that such a profit did not accord with the facts. He was all the less convinced because in the same brotherhood this very sum, with food included, was paid to watchmen and workers hired from the peasantry.

        Efforts to live separately with one's own family and enterprise were supported, Fadjeew asserted, by the example of the other Mennonites with whom the brotherhood was in contact, as well as by the conditions of everyday life in the community itself and the disorder and neglect permitted in some quarters. For instance, the common dining room and kitchen were far from clean, while the three schoolrooms for the children, which housed 106 persons, were especially dirty and the air unbearably stale, resulting in serious sickness among the children. In Fadjeew's view, the complaint of insufficient food was unfounded, for the noon meal consisted of bread and vegetable soup, with beef or pork two or three times a week. Special food was prepared for sick people, 'but the same for all the sick, and not according to the individual ailment.' Men received two shirts, women two blouses a year, and both were given two pairs of shoes. The rest of their clothing came from the community store of woolen and other material, according to need. In what they called the Kleinen Schule or kindergarten, Fadjeew found three women in charge of eighteen children between one-and-a-half and three-and-a-half years old: 'These children sleep five or six together in a bed without any separation of the sexes.' In the school for the children of seven and over, there were 88 students, who all learned reading and writing. They learned handicrafts and handwork according to aptitude.

        Fadjeew continues: 'The community has forfeited the admiration once accorded to it by the surrounding population for its strict way of life. Communal living was valuable and highly moral while held together by strong bonds of brotherhood, but now it is even leading its members astray, running counter to the basic assumption of society in general, where each family will do everything possible to keep away from the temptation to immorality and from physical evils. Living here, the father of a family cannot avoid a conflict of conscience....

        Here the population increases very slowly because the supervision and care of the children is in the hands of ailing: women, weak with age, and of mothers with very young babies. General measures to preserve health are either insufficient or neglected. At present, among fifty families there are only two people over fifty. According to the population record, the increase since they settled here has totaled only 58 people, and after the last census the community numbered 242 persons. Consequently, their numbers will not double in the next sixty to seventy years, while an approximate count among the Mennonites in New Russia shows a doubling within thirty years.

        These abuses, however, were far from being recognized by all brothers. On the contrary, many of those in favor of the community rules were people who would rather suffer a martyr's death than give up community living. Four brothers who had listened to Fadjeew's persuasions in favor of division appeared before him the very next day. Complaining that 'they had been tortured the whole night by terrible dreams and qualms of conscience,' they requested him to strike their names off the list.

        On the other hand, the deserters, in their rage against the community, would not yield an inch to the fanatical support which a few gave to the communal life. The Elder, Waldner, realized that age had weakened him and rendered him powerless, and in his longing for a reunion, he offered his opponent Walter the office of church leader. He hoped that Walter's acute mind and practical efficiency would succeed in eliminating the disorder that had crept in, would establish a better economic basis for the brothers, and would alter several damaging brotherhood decisions that were hallowed more by time and custom than by any real justification.

        But Walter's answer was that he would rather die than return to community. In the end, there was no alternative but to divide the community. When, however, an attempt was made to induce the brotherhood of their own free will to give up part of their land and possessions to the deserters, the Elder and his followers blocked Fadjeew by saying that their statutes forbade it, and that they would take such a step only if a decree on the subject was issued by the highest authority.

        When Fadjeew reported to the Minister of the Interior to obtain further directions, he suggested two possible ways of reorganizing the Radicheva colonists. One was that Walter and his supporters could be moved into New Russian territory and settled in separate farms on plots of land allocated to the Mennonites. The other way was to permit them to have a part of the Radicheva property on the left bank of the Desna, for their purposes.

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1818 Agreement

         Without waiting for a government decision, Jakob Wipf, as authorized representative of the community adherents, and Jakob Walter as authorized representative of the twenty-four families who had left, concluded an agreement on July 5, 1818.

        Its provisions were:

        1. Walter and his followers should move to New Russia, leaving the brotherhood by the end of that year without fail. Those families which were leaving but wished to remain in the Ukraine, were made responsible for choosing their own means of livelihood outside the community.

        2. The Radicheva brotherhood must pay each of the departing families 400 rubles in cash, which made 9,600 rubles for twenty-four families. They must also pay them 250 rubles for the purchase of a boat, and must let them take three looms and half the cattle belonging to the community with the exception of the hogs, which were bought by the community on credit in the spring of 1818.

        3. Families who are moving have the right to take along the clothes they have received from the community as well as all tools relating to their trades, except farm implements.

        In September 1818, when Walter and his supporters were completely ready to move away, six more families joined them from among the community members at Radicheva. So thirty families with sixty-nine men and boys and seventy-four women and girls, set out on the journey, partly by land and partly by water. Five women with four children and one man remained in the community and refused to accompany their Marriage partners. The wives would not go with their husbands; the husband would not go with his wife, who was leaving with her father for New Russia. No persuasion could induce a single one of them to reverse this decision. Twenty families remained in Radicheva. They expressed the hope that their circumstances would now improve, although their best master craftsmen were among those who had gone.

        Fadjeew visited the community again about the end of September 1818 and wrote: 'In spite of all who have left, they still have enough people of every trade to prevent any stoppage in the communal workshops and in the work about the house. If the Elder keeps proper watch over the morals of the other brothers so that there is undisturbed harmony, and if the master craftsmen pay enough attention to the way the work is carried out, one could have no doubt of their capacity to continue - if only self-interest, the cause of their present split, could be banned forever from the community. But the fact is that the infirmities of the Elder, Waldner, and a meekness unsuited to his office make it unlikely that these evils can be excluded. All the Mennonites remaining in Radicheva are noticeably discouraged, although at the same time they believe that the departure of the others means a more or less complete liberation from the evils which have disrupted their peace and order.'

        That autumn, Walter and his followers reached their place of resettlement, the Chortitza colonies in Yekaterinoslav province. It was too late in the year for them to begin building new homes. Most of them could not decide whether they should found a separate colony or join the Mennonite villages already in existence. In March 1819, some of the colonists even voiced the intention of returning to Radicheva and settling there on family farms. In the meantime, all the community buildings at Radicheva, all the equipment and a considerable part of the other community belongings had been burned to ashes. The brothers were without a roof over their heads or any means of earning a livelihood.

        In these desperate straits the Elder, Waldner, informed the Guardians' Committee that in November 1819 he had permitted the brothers still at Radicheva to divide between them any of the community's cattle and goods which had been saved from the fire. This led to the following decision:

        1. Those who wish to return from Yekaterinoslav Province to the Radicheva colony may do so, but they must settle on family farms and the layout of the colony must conform to the prescribed regulations; those who wish to remain in Yekaterinoslav Province must be enrolled among the Chortitza colonies with the latter's consent.

        2. Just as in all other Mennonite colonies, a special village council will be appointed for the Radicheva colony. The Mennonite Jakob Walter is nominated for the post of village mayor since he is known for his good sense and for his experience in economic matters. It is left to the community to choose from among themselves two capable householders as his assistants.

        3. The previous Elder, Peter Hofer and Peter Janzen, remains church Elder, and this man, who is now alone and weakened by old age, is not to be denied the care and respect due to him.

        4. Once all families from the Radicheva brotherhood are together, the village council's first duty will be to divide the land, the livestock, and the moveable goods justly and equitably among them. Woodlands, orchards, communal buildings, and the distillery, are to remain common property and to be used to the best advantage of all, as determined by all parties.

        On hearing this, the Hutterites in Yekaterinoslav Province made no delay in returning to their earlier home. By this means the Radicheva community was finally dissolved, and after the land and goods had been divided, two colonies were formed - one of twenty-five families, living where the communal buildings had been and where the vegetable garden still remained, the other of twenty-four separate homesteads situated on the left bank of the Desna.

        Babievsky, a member of the Guardians' Committee who inspected these colonies in the fall of 1821, stated that although the brothers were unaccustomed to living on separate holdings, and although that year the crops had completely failed in the district in question, the colonies were becoming quite successfully established. Both outside and inside, the arrangement of the houses and farm buildings conformed to the requirements laid down for them. Cattle raising was on only a limited scale and could not be increased because the plots of land were too small and too scattered among other plots. But each householder had the necessary domestic animals and a few sheep. It was found that the common woodland was rather thinned out, which was to be explained by the need to build new houses. Accordingly, the village council at Radicheva received instructions on the future conservation and use of woodlands. In regard to public assistance, it proved unnecessary to include the new settlers in the measures applying to the province as a whole, since the Mennonites refused government support even when they had used all their available means - bringing themselves into great hardship - to pay the high price for grain.

        The Elder, Waldner, could not survive the shipwreck of the community and shortly after its collapse he went to his grave. Those who shared his views, however, were still full of hope for improvement in the future. They rebuilt a place for themselves under the new conditions and, as we have seen, they rejected the help that the government offered them after a bad harvest. Yet their hopes were vain, finding no fulfillment in that place for the following reasons:

        As already stated, the whole area belonging to Radicheva was not more than 775 dessiatines [about 2,100 acres]. Consequently, when the land and all appurtenances were divided, each family received about 15 dessiatines [about 40 acres]. This area may have been sufficient when the land was worked communally. When it was divided into separate holdings, it would have met the settlers' needs only if the plots allotted to each individual family had been conveniently located for farming as a unit - and even then only at the beginning, before the community increased in numbers.

        In Babievsky's description, two ominous factors are already evident: cattle rearing was negligible among the colonists; in addition, they had no possibility of increasing it because the plots were too small and too scattered. Everyone knows that either of these factors taken separately - the small size of plots or their scattered location - is sufficient to paralyze any economic progress, especially when the land is in such small parcels as we see in both colonies at Radicheva. In such a situation neither untiring diligence nor agricultural knowledge is of any help, and an increase in population compounds the difficulties.

        This ends the report from A. Klaus. We again turn to our history.

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1842 Request to leave Radicheva

         Finally, after several years had passed, the more perceptive and farsighted brothers considered their whole situation and realized what a predicament they were in. They came to the conclusion that it was high time to leave Radicheva and look for another place to live.

        The Elder called the community together and put before them the disastrous situation and the threat of total ruin for they church. Most of the people recognized that he spoke the truth; so they decided to look for a different place and all those in agreement gave their signatures to it.

        Such a change of location could not take place without the consent of the Russian government, so they approached the authorities. They first turned to the Guardians' Committee for Foreign Colonists in Odessa.

        As this committee had the task of supervising foreign settlers, and our community was counted among these, we presented their office with a request for help in finding a new location for our group. But the Guardians' Committee proved hardhearted and without compassion for our unfortunate handful of people.

        More appeals were made to this committee as time went on, some as written petitions, others in direct interview, begging the authorities to have pity on our brotherhood and help them to move so that they would not be completely ruined. Every attempt was in vain, and meanwhile the years went by. At last the brotherhood decided on another journey to Odessa to appeal to the authorities in person. The community chose Benjamin Decker and David Hofer for the task. Their wagon driver was Jakob Walter, son of Jakob Walter, the Elder.

        Commended to God's protection, they set out on their journey with a petition and the authorization of the whole community. They arrived safely in Odessa, appeared before the committee, explained their wishes to the government officials, and presented their plea.

        It seemed, however, that there was little hope of obtaining anything they wanted either by written or spoken appeals. The brothers were promised a few more parcels of land to add to their present holdings, but their land was already scattered in small plots in no less than thirty-eight places! Some of these plots were ten miles [16 km] apart. And what disputes arose at times from this difficult situation!

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1842 Johann Cornies assistance

         The two brothers could not accept the committee's decision. They therefore resolved to go to Johann Cornies in the Molotschna district of Taurida province, for he was government agent for the Molotschna Mennonites and Nogais, and a member of the Supervisory Council for Government Lands. *

        After they had been in Odessa a few days the two brothers set out again and came safe and sound to Cornies' estate at Tashchenak, expecting to meet him there.

        He was, however, in the village of Ohrloff on the Molotschna, where he had his home. They explained to him what their petition was about, showed their authorization to act in the name of the brotherhood, and made a personal appeal that he intervene on their behalf: that he help them move to new property because they had fallen into abject poverty and faced certain ruin on their insufficient area of land.

        At the same time they visited the Mennonite elder, but he seemed little inclined to trouble himself about their plight. Then Cornies took up their cause and promised help on condition that they all move to another place.

        Returning to Radicheva, the brothers reported the happy outcome of their journey and the terms on which Cornies would assist them.

        The community was well satisfied. As soon as Cornies received their unanimous consent, he began to work in earnest for their resettlement, turning to Count Kiselev, the Minister of Agriculture, who was a close friend of his. At first the minister refused to give permission for their relocation, for slanderous reports about the impoverished brothers had been made to this nobleman in St. Petersburg; they had been described to him as bad, lazy people, and the minister told Cornies this. **

        Cornies contradicted him, saying that the reports were not true; most of them were slander. From what he (Cornies) knew, the brothers were hard-working people who had sunk into poverty because they owned too little land. It was the government's duty to give a helping hand and lift the little group from their distress.

        In response to Cornies' continued pleading on their behalf, the minister finally gave his consent to their resettlement, saying, Now it's on your shoulders.

        This happened in the year 1842.

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1842 The founding of Huttertal

         As it was impossible for everyone in the Radicheva community to move at the same time, they divided into five groups, each led by an elder brother. They reached southern Russia in the fall of 1842. In the following spring, they founded the colony of Huttertal in the Melitopol district of the Taurida province. It consisted of forty-six dwellings, was situated on the Molotschna, and was a little under twelve miles [19km] away from Melitopol, the administrative center.

        Because they had not been able to take everything with them, the brothers had sold most of their goods, which in any case were few enough. The brotherhood's land in Radicheva had been state property, so they received nothing for it. The handful of things left were sold at a give-away price, producing very little cash for the use of the seventy-eight emigrating families. The founding of the new colony, Huttertal, is described in this way: *

        This year the winter was mild. Plowing was started as early as February [1843]. In April, sod houses or simlenku were built. Dwelling houses were to be completed during the summer, but as a period of frequent rains set in after harvest time and slowed the construction work, only sixteen houses were erected and roofed over, and none of them were occupied. The people had to remain in their sod houses all winter. In 1844, the remaining fourteen houses were built and all thirty were occupied.

        Huttertal is located near the River Tashchenack. ... The land belonging to the colony is level, semi-arid grassland, but near the river it lies somewhat lower and good hay can be grown.

        The soil in general is fertile and productive. The grazing is very rich. Horses, cattle, and sheep were soon in prime condition, although they had been in a poor state when they came onto the pasture in spring. If hay is to be made on the plains, there must be good growing weather in summer with plenty of rain. With a low rainfall, the grass will not grow high enough to be mown. There are no stone quarries in the area. When stone is needed (for building) it is hauled from about forty miles [64 km] off. The bricks produced in the brickyard are so durable that it is possible to do without stone. There are no natural woods. The little plantation with its 1,200 trees shows that trees will grow if a sustained effort is made. In a number of places the soil has a high salt content, but only here and there. These places are very dusty, especially in dry years, and the grain does not grow nearly as high as elsewhere.

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1843 Huttertal and Johann Cornies

         The biography of Johann Cornies' treats more fully both the move of the Hutterites to southern Russia and the services he rendered on their behalf: '*

        The settlement known as Huttertal was founded in Cornies' later years and he was a fatherly friend, adviser, and helper to its members in their difficult circumstances. ... The founding of this new colony took place at the beginning of 1843, on an area of grassland which Cornies had been renting for a long time. Cornies directed the whole procedure.

        When they arrived, many members of the church were so poor that they could provide neither a shelter for the winter nor food for their families. The Molotschna and Chortitza Mennonites looked after them in a very loving way. Many helped with food, clothes, and other things. The necessary grain was obtained from the government storehouses as the result of an appeal from Cornies.

        Once the settlement was started, Cornies made sure that all could build sod houses. Then he sent master workmen

        to show them how to make and lay bricks and how to do carpentry, so that they could erect their dwelling houses as far as possible with their own labor. But he had the doors and window frames in these houses made in the Mennonite colonies by skilled craftsmen so that all should be properly done.

        At first, two families lived in every house, but when the second colony was founded - named Johannesruh, after Johann Cornies - they moved into separate houses. Thanks to Cornies speaking on their behalf, they also received an advance of fifteen thousand rubles from the state. They could never have built their settlement so swiftly and successfully without it. Thirty houses in all were built, and the new settlers moved into them in 1844.

        All things considered, the colonists in Huttertal became prosperous very rapidly. By 1846, they were able to pay off the whole of their debt to the government, and this was largely because Cornies generously and energetically used his private means to put them on their feet....

        In one of his accounts, Cornies expressed special appreciation for the Hutterites' feeling for education. He writes: 'A surge of new life came with the opening of the village school for ninety-one children of school age on November 20, 1845. We are given high hopes for the welfare of our growing children, thanks to appropriate preparations and the schedule I have made, and, most important of all, to the fortunate circumstance that Janzen, the teacher appointed here, cooperates wholeheartedly in the work. Enthusiasm for school studies goes so far with the people from Huttertal that as many adults as children, married people, too, have asked the schoolteacher to hold evening classes for them. **

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1843 Dispute over arranged marriages

         In another direction, Cornies intervened with a strong will and firm hand to reform an old church regulation retained by the Hutterites, which was as oppressive as iron chains, especially for the younger women in the community. From the time they began living in community of goods, perhaps from even further back, it had been the rule or custom for parents, guardians, or other relatives to decide whom a young sister should marry. Without any reference to her inclination or disinclination, a husband was chosen for her, the Marriage took place, and she could then find how to cope with the situation. Raised in slavish obedience, Hutterian daughters usually did not dare to oppose the church orders, and the old people's will, even though some young women's hearts may have broken. Weddings were held only twice a year on days fixed for the purpose, and at those times all the Marriages took place, some willingly, some out of obedience. *

        It so happened at the new settlement that a spirited girl was to be married against her will to an old widower. In spite of the church ceremony and in spite of all admonition, she insisted that she would not become this man's partner. When an attempt was made to lock the couple in their room together, the girl succeeded in escaping. She took refuge with the government agent [Cornies] and completely broke down as she pleaded with him to save her from a relationship to which she had not consented and never would consent. Cornies situation may well have been somewhat embarrassing, but he allowed the wife against her will to become a servant at Taschtschenak, and he made an end once for all to such compulsory Marriages. For a long time afterward, a wedding could not take place at Huttertal until the girl had affirmed either to Cornies or to reliable people in the community that she willingly consented to the proposed Marriage.

        On one occasion, a young man and woman wanted to marry one another but met with opposition. They came to Cornies in Ohrloff to ask for his help and advice. Cornies, who happened to be in his office, inquired into the case more exactly, found everything to be in order with the two young lovers, and immediately gave the consent for their Marriage. The pair left his office rejoicing. It was the last decision of this kind made by Cornies. If women were weak enough in character to be persuaded into Marriages repugnant to them, that could not be viewed as open coercion, and nothing could be done about it.

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1843 Official report on reasons for our move to southern Russia

         In A. Klaus' Unsere Kolonien, * an Official Report on the Reasons for the Movement to Southern Russia appears, which may be of service in filling out this story:

        In 1834, a petition from the church at Radicheva reached the Guardians' Committee for Foreign Colonists in Odessa. (This had earlier been called the Department of Guardianship.) The brotherhood asked permission to settle in New Russian territory. In support of the petition they explained that the land allotted to them was completely insufficient when divided up for private development, and they found difficulty in selling their goods and still more in teaching their young people trades and establishing good habits among them.

        The brothers were again at a critical point. It is noteworthy, however, that this statement by the church is quite different in form and content from the earlier one of 1818. Then the problem had arisen from quarrels within the community and was almost exclusively concerned with socio-religious convictions and doctrines. Now there is no trace of differences in doctrinal views, although the settlers, as we shall see further on, had sunk both economically and morally to a level far below anything the former community had ever reached.

        In 1818, the mutual accusations between community members seemed to be very petty in themselves and to have little factual basis; they amazed anyone who had looked more closely at the community's circumstances. The second petition had nothing to do with petty circumstantial detail. It was based on facts so compelling that when stated they removed all necessity for an inspection. Drawbacks that Babievsky indicated as far back as 1821 (and that have already attracted our attention) were now accentuated by the natural population growth; they were sufficient to convince the officials of the accuracy and truth of the community's statement that it was impossible for them to exist under present conditions. Given the circumstances, the logical consequences were obvious: the impoverishment of the settlers and the impossibility of providing proper training for their young people or raising them to a disciplined life with good habits, and so forth.

        The authorities responsible for colonization did not confine themselves to such deductions, however. They sent one of their own officials to make a direct inquiry, and they gave a hearing to the representatives of the brotherhood who had come to Odessa.

        Thus, they gained factual knowledge of conditions. It was on this basis that in December 1835 they reported to the government the substantial reasons for the Radicheva Mennonites' desire to move. The land allotted to this group could have provided an adequate livelihood for them only when they were a smaller number of families living as a brotherhood.

        The information showed that in 1834, after the eighth census, the number of men and boys in both colonies totaled 153. The 775 dessiatines [roughly 2,000 acres] assigned to them included no more than 270 dessiatines [730 acres] of arable land and even this was divided into forty-three different plots, some at a distance of seven to ten miles from the home farm and separated from one another by two or three Russian villages.

        The result was that even in good years the settlers did not get enough grain for their needs and always bought hay in spite of the few cattle they raised. Their craftsmen, who had increased considerably in number, also ran into difficulties in selling their products. Because the fields were so scattered, disputes arose with the Russian peasants; such quarrels were damaging to the settlers' prosperity and even to their general standard of behavior. These harmful effects became particularly noticeable after the earlier elders died, and there was no one to replace them in the school.

        The Guardians' Committee for Foreign Colonists tried to obtain permission for the Radicheva Mennonites to transfer to the province of Taurida. They thought it would be possible for each family to be allotted 65 dessiatines [175 acres] of the land available for distribution in the Mennonite area of Molotschna. The committee's suggestions arrived in St. Petersburg when the Ministry of State Domain was just being formed. Presumably this was the reason that the proposals did not receive attention until the ministry was opened, with the Chernigov settlers and all other colonists transferred to its care. Meanwhile conditions for the Radicheva settlers deteriorated year by year. Since they were daily hoping for the permission to move, they did only the most necessary work on their farms, while their numbers increased considerably. In 1841, there were already sixty-nine families with 185 men and boys and 199 women and girls.

        Under such conditions one can understand the opinions expressed by local officials who were in correspondence on the subject of the Radicheva settlers' petition. The Governor of Chernigov and the Court of State Domain agreed in stating that the colonists no longer had a good reputation in their area, although the neighboring peasants owed some improvements in cattle breeding to them. Even the spiritual leader of the brothers complained that they ignore the precepts of their religion and are not like Germans.

        The Court of State Domain reported that according to their number at the last census, these Mennonites have more than two-and-one-half dessiatines [nearly seven acres] per head for farm, arable, and haying purposes, as well as 375 dessiatines [more than 980 acres] of woodland, two mills on the Jessman River, a lake full of fish by the Desna, and a ferry they have rented on this latter river. They could be like the other peasants in the district, who are less generously provided with land and other sources of income; they could support themselves without privation and could carry without arrears the very light tax burden placed on them. On the other hand, the Court of State Domain also spoke of the widely separated parcels of land, the distance from centers offering a profitable sale for the goods produced by crafts and trades - and at bottom, the colonists' dislike for carrying on the trades and crafts which were of great advantage to them not long ago, a daily-increasing neglect of farm work, and the loss of the high moral standards for which they were once renowned. These were the real reasons why the settlers' condition deteriorated from day to day and why they were no longer such an asset to the country as in former years.

        Finally, in February 1842, the Radicheva brothers were granted permission to move, on condition that they all moved as one group, paid for the move themselves, and left representatives in the place to sell the property they could not take with them.

        We have in front of us a list of the farmsteads; it shows that apart from two quite destitute householders, the colonists had at their disposal sums ranging from twenty to three hundred rubles a family. This did not include the value of the livestock and buildings which had to be sold on the spot for almost nothing. (All told it was not more than 19 horses, 137 head of cattle, a flock of 137 sheep, and 49 dwelling houses, a meetinghouse, two schoolhouses, and a grain storage shed.)

        Although the brothers had no tax arrears to pay off, their means only just covered the costs of a 330-mile [534 km] journey to the province of Taurida. In view of these circumstances, the government feared incurring great expenses, and permission for the settlers to move was not granted until the Molotschna Mennonites had given them a definite guarantee. The Mennonites - in particular their representative Cornies, who was personally known to the minister, Count Kiselev, and had his full trust - assured them that once the Chernigov colonists were transferred to the Molotschna district it would take them only four or five years to reorganize completely and become prosperous. Cornies would assume direct responsibility for settling them near his model farm at Tashchenak and for raising locally (without burdening the state) any assistance the colonists needed in their initial stages. In autumn 1842, the Radicheva colonists arrived at their destination. They had not only used up their slender means for the journey, but had also run into debt. They were allotted 65 dessiatines [175 acres] for every farming family. For fifty families this amounted to an area of 3,300 dessiatines [8,800 acres]. This piece of land, on the Tashchenak River, 12 miles [19 km] from Melitopol, was nothing but waterless steppe, and wells were essential before a farming colony could settle there. As for woodland, there was not so much as a bush. The nearest stone quarry was 40 miles [64 km] away on someone else's land.

        In these circumstances, it must have appeared extremely difficult to found a successful settlement. But patience, hard work, sensible direction, and neighborly assistance overcame all the problems. Our desperately poor people were advanced an interest-free loan of 15,000 rubles from the community funds. Cornies provided temporary places for the young adults by having them work for wages with reliable local farmers and craftsmen. With the loan and with the help of these earnings, the settlers took up the project in spring 1843 of installing a well for each household, and fortunately a suitable place was found for them. This removed the chief obstacle to settling here, and the colonists began without delay to construct dwelling houses and farm buildings. The land was put down to arable fields, hay, and pasture according to the Mennonite system. The winter grain was sown by autumn with the help of the Molotschna Mennonites. The new settlers were able to take care of seeding the summer grain from their own resources. In 1843, Cornies assured the Minister of State Domain that the Radicheva people under his charge were hard workers, orderly, clean, peaceable, and obedient; under good direction they could reach a prosperous condition. The local officials confirmed this report, and the assertion was soon fully justified.

        The colony was named Huttertal. (Locally they were called the 'Bearded Ones' because, for religious reasons, the Radicheva colonists did not shave.) The settlers steadily paid off the debts incurred from their journey and new beginning. Their prosperity became obvious, and at the same time their numbers grew so rapidly that by 1852 it was necessary for seventeen young families to settle on land available on similar terms in the same district. Here they formed a separate colony, Johannesruh. Now, after the tenth census (1857) Huttertal already numbers 50 families with 255 males registered, and Johannesruh has 21 families with 72 souls. Both colonies are extremely well-built: the farmsteads are hidden by the green of garden land and plantations; one has the strong impression of contentment and prosperity on every side. Johannesruh with its forty farms makes an outstanding impression of a rich and thriving colony. All the buildings there are of fired brick, and roofed with tiles.

        A correspondent of the religious and political weekly Süddeutsche Warte (Nos. 19-21, 1867) asserts that, generally speaking, each householder in the two colonies owns more property and liquid assets than the entire Radicheva group possessed at the time they moved from Chernigov Province. This estimate of the prosperity prevailing in both colonies is not quite accurate as it is based purely on outward appearances....

        The colonies of Huttertal and Johannesruh are laid out on the same plan as all Mennonite colonies, on level ground with two rows of houses equally spaced. Between the two rows runs a wide street. The front of each house faces the farmyard, while the side, with two windows, is toward the street, separated from it by a garden of about five hundred square feet. In this way, the whole length of the street is bordered on both sides by flower gardens and groves of trees, and the buildings are hidden by the foliage. The visitor goes through the main entrance from the yard into a spacious entry room with a no less roomy kitchen at one end. The rest of the dwelling space is divided into equal halves by these two central rooms....

        The stable is directly accessible from the dwelling quarters and from the yard behind, as it stands side by side with the farm house under the same roof. The well is usually in the stable or in the kitchen. ... The Hutterites' clothing is as simple as before, but decent and quite clean. The men wear coats which fasten to one side with hooks and have turned down collars; the coat-tails reach almost to their knees. Hats, breeches, and vests are the same as worn previously, but shoes have been replaced by boots that go above the knee. To this day Hutter's followers shave neither the upper lip nor the chin (which is why they are called 'bearded Mennonites') and they wear their beards long. There has been no marked change in the women's costume, but one notices that other dark colors are worn in addition to blue.

        Their staple diet consists of milk, potatoes, and fruit. On workdays whole wheat bread is generally preferred. White bread and meat dishes are usually served only on holidays. Stimulating drinks and coffee, too, are almost unknown to the Hutterites. They supply their place by a drink called pribs, which is made by pouring boiling water on roasted barley or rye.

        There are no social gatherings; these are not permitted. Church holidays are passed in the meetinghouse in the close circle of household members and intimate friends, or are spent in taking walks. Weddings and other family celebrations are held quietly and as simply as possible. The Hutterites attach very serious meaning to these acts, and once the religious meeting is over they find it sufficient to remain together for a short, simple meal. According to the statement of an eyewitness, who also supplied us with the details given above, their uniformity and genuine humility deserve special mention. These characteristics of every member of this brotherhood obviously reflect the nature of their code of rules for church-community, which requires that they strive for complete equality and no difference between them. ... No one keeps to this principle more strictly than the Hutterites, who actually are not distinguished from one another by lifestyle or any exterior details. Looking from one to another we see, so to speak, the same habits and needs, the same clothing, the same food; to sum it up: the same way of life, the same outlook, and finally, almost the same facial expression. While notable for their exceptional humility and openhearted humanity - ready at any time to help their neighbors wherever possible, regardless of nationality or religion - the Hutterites are especially noteworthy because they submit to their lot without complaint. These characteristics often make them the victims of deception by their unscrupulous neighbors, who take advantage of their simplicity and kindness of heart. In this respect the brothers recognize that they are completely defenseless.

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1847 Freiherr von Haxthausen report on Huttertal

         Two years after the Hutterites began to settle in Molotschna August Freiherr von Haxthausen visited Huttertal. He wrote about his impressions: *

        On the Molotschna River in South Russia 647

        When I visited Huttertal with Herr Cornies, the brothers were still living in sod huts, but were hard at work transporting stone, slaking lime, preparing clay, etc., to erect their houses in Mennonite style. It was plain to see that they were decent, steady people. Their neighbors, the Mennonites, assisted them as much as they could. What distinct and lasting characteristics are imprinted by nationality! Just as the Mennonites can still be identified as former Frieslanders, so the Hutterian Brethren have preserved their southern German traits intact in spite of having left Germany two hundred years ago. Dialect, costume, temperament clearly distinguish them from the Mennonites.

        I went with Herr Cornies down into the sod hut belonging to their church Elder, Jakob Walter. There was plenty of space. It was divided into several sections or rooms and had a kitchen. Everything looked clean and orderly.

        The church Elder showed me a most remarkable manuscript, [Das Gross Geschichtbuch].... The handwritten folio includes the teachings of Jakob Hutter, and a description of his fate and that of his church. ... The chronicle was continued up to the present day, always written by the elders. Unfortunately, I was short of time and could only glance through it. Besides theological disputations, it contained a great amount of most interesting historical notes, in particular about the early Reformation movements and the Thirty Years War.

        Naturally the people regard this book as something of a holy relic and would never let it out of their hands, but they would be quite ready to allow a copy to be made if a public library were ready to spend a few hundred talers for the purpose. **

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1846 Attempt to re-establish community of goods

         In spite of their long sojourn in one alien country after another, Mennonites and Hutterian Brethren have preserved their national characteristics because, due to their religious convictions, they never intermarry with other groups.

        In Huttertal, the brotherhood prospered materially, and they were content. Their forefathers' sharp, clear teachings on community of goods were still read out to them, however, and in the course of time, first one and then another became concerned that they no longer practiced this as their forefathers had promised to do. They also possessed other wonderful books from the time in community, and these, praise God! have been preserved among us to this day and are cherished as a precious treasure - writings which are now almost four hundred years old.

        Georg Waldner, commonly called Jörgela, had been chosen as the Elder by a majority vote and confirmed by elder Jakob Walter in 1846. He was one of the group who were eager to reestablish community, and who, because of this, now separated from the others for worship. They held meetings and listened to teachings in Johannes Stahl's house. Later, until they moved away, they met in Mathies Kleinsasser's house. Mathies at first appeared to be full of fire and enthusiasm, but in 1857, when the decisive move took place, he proved to have come to love the world too dearly, and therefore he remained behind.

        In the meantime, Zacharias Walter was elected as helper elected to assist to the Elder, Jörg Waldner. The others, who continued in private ownership and attended the sermons in the meetinghouse, were led and taught by Jakob Hofer and David Hofer.

        This time of division among the brothers was very difficult. There was a great deal of quarreling and unnecessary argument about community of goods, although the apostle warns us against such disputes. In addition to these two parties, a third group existed that sided neither with the one nor the other, for those composing it had no steadiness or inner convictions but, as people had done in Elijah's day, they went limping with two different opinions.

        The brothers headed by Jörg Waldner, who were trying to re-establish community of goods, sent a delegation to speak to the Guardians' Committee in Odessa and to other government departments in other provinces. They applied for permission to give up their private holdings and to purchase in common a piece of land for their undertaking. But the committee rejected their petition.

        The petition by Jakob Walter and Jörg Waldner of October 20, 1848, as well as the explanatory letter of 1848 and the petition of 1852, shed light on the deep division of the Hutterian Brethren at that time. *

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Petition of 1848

         To the Guardians' Committee for Foreign Colonists in. Odessa, South Russia

        A most humble petition from the Elders of the Hutterian Church in the Molotschna Mennonite distich

        In the name of the church of the brothers consisting of fifty families, we, as church elders take the liberty to present the following petition to you:

        Many years ago, our forefathers founded a Christian community in accordance with the words of our Savior and his apostles in the Holy Scripture. A house of brotherly community was built and the entire community lived there. The community was regarded as one family. The old, crippled, sick, and weak, the widows and orphans were given a home and were provided by the brotherhood with clothing and other physical necessities.

        After many years had passed in brotherly love, a few brothers grew dissatisfied, finally causing a change of location for the church. When communal living was abandoned, we moved near to the River Molotschna in the Alexandrovsky District of Tavrichesky Province (Taurida).

        The governor of Chernigov Province had instructions from the Ministry to encourage us not to break up the community but to remain members of the brotherhood with all things in common. Nonetheless, our leaders at that time did not allow this. Now we often feel very sorry we did not allow ourselves to be persuaded to persist in brotherly community of goods.

        Therefore, with unanimous agreement from the fifty families mentioned above, we appeal to the Guardians' Committee for Foreign Colonists to help forward our plans and grant us permission to return to our earlier conditions and to build a colony expressly for this purpose. Because of the hostility to this project, shown not only by our brothers but also by our elders, we have made bold to approach the Department and ask for help. We present our petition for the consideration of the Head of the Committee so that he may grant us a suitable piece of land or permit us to look for such a property. Then we will be able to say to our opponents: If you want to go left, we will go right; and if you want to go right, we will go left so that there is no quarreling between us.

        In the hope that our petition will receive consideration, we append our signatures in the name of the aforementioned church.

        Huttertal, October 20, 1848

        The Church Elders:

        Jacob Walter

        Jegor (Jörg) Waldner

        Representatives of the Church:

        Iwan Gofer (Johann Hofer

        Michel Hofer (Hofer)

        Mathies Kleinsasser

        Darius Walter

        Heinrich Stahl

        Jegor Gofer  (Jörg Hofer

        Although the first petition was rejected, a second letter was written that same year to present to the Guardians' Committee a summary of the reasons why the Hutterites were appealing for help. *

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1848 Reasons for the split in Huttertal

         We who have signed our names at the end of this letter on behalf of the church feel compelled to present this account in childlike trust before the honorable Guardians' Committee in order to inform them about the foreign colonists in southern Russia.

        Some years back, in 1819, when the Huttertal Colony was under the supervision of the former bureau at Yekaterinoslav, the said bureau found it good that in all colonies of foreign settlers in southern Russia the religious officials and district officials should have joint responsibility for law and order and for the promotion of well being among the colonists. The said bureau issued strict orders to all colonies that no further reports must be sent to its office without the signature of a spiritual leader.

        Under the regulations of the bureau existing at that time, the Huttertal Colony was governed in precise observation of them until 1843, and while this continued there was peace and unity: each member was of the same mind and purpose as the other as long as the older members were in control. This was pleasing to both God and man.

        Soon after the people of Huttertal moved to Taurida Province, great changes took place in the government of the colony. The spiritual leaders were declared unfit to share the administration with the village officials. It was said, The old do not understand; the young ought to be in control. The older members were despised and mocked by the younger members. This is what caused the deterioration and division at Huttertal Colony.

        We want to relate the following instances to give some idea of the abuses that have gone on in the Huttertal congregation in the past few years.

        FIRST, a young man of twenty was married with the consent of the church elders. The village officials in Huttertal opposed the Marriage; they hired the young man out to learn a trade. When the arrangement was brought into effect, the young man ran away from his master in Huttertal and returned to his wife. For this he was sentenced to a whipping, and three brothers, one after the other, were requested to carry out the sentence. Their religious beliefs did not permit them to do it. As a result, one of the brothers, G. W., was knocked down and kicked while in the mayor's office and was punished by having to dig a ditch over thirty yards long. Afterwards, the Molotschna Mennonite Association forbade the church officials to conduct any future Marriages without its consent. This has led to much provocation. Younger people have been married and older ones made to wait.

        SECOND, the village officials have forcibly taken grown children from their parents in the Huttertal Colony and have hired them out in the Molotschna Colony, where some of them have been harshly treated. This has caused much grief to the parents, and they have often wept over it.

        THIRD, Zacharias Walter in Huttertal had an ailing daughter. In 1848, the village mayor forcibly removed her from her parents and hired her out. She died two weeks after the end of her term of service. Walter and his wife objected to hiring out the delicate girl. As a result, the village officials shut Walter up in a dark dungeon for a week and threatened to put his wife in the stocks.

        All this greatly pained J. W., the spiritual leader, and he reproached the village officials for their brutality. Shortly afterwards, they came in person to the Elder's home and told him he was not to speak in the congregation. If he failed to heed this order, they said, they would take him to Yekaterinoslov and put him in prison.

        Walter summoned the whole congregation and endeavored to bring reconciliation and restore the earlier arrangement of joint control by the district officials and the older members. The discussion lasted two days, but nothing came of it in spite of all the church's efforts.

        Immediately afterwards, the Elder's two assistants, J.H. and D.H., took the liberty of prescribing a list of new points, rules, and regulations for the colony. These rules were to be unbreakable. The village mayor, Christian Waldner, read them out to the assembled community. The whole congregation decided it was unnecessary to observe these rules. The church Elder then wanted to take the list home and consider it more carefully. At this, David Hofer, his assistant, snatched the paper from the Elder's hand, declaring, You are not worthy of reading it. The congregation told Hofer, It's a disgrace to act like that. The village head said, He isn't worthy to read it, either.

        Now, dear unbiased reader, give this situation just consideration: How can there be peace, love, and unity in a congregation when the members and the church elders are treated in such an unchristian way! This is the reason the Huttertal congregation split in two.

        In addition, the Molotschna Mennonite District Council and the Association made a visit to Huttertal. A meeting was held immediately. In the gathered congregation, Wiebe, who was from the Association, stood up and asked the mayor whether Huttertal wasn't going to pieces spiritually and materially. The mayor affirmed this.

        We wish to explain a little to the Guardians' Committee why the Huttertal settlers are so weakened in material and economic ways. The only reason is this: at the beginning they did not use all the land granted to them by the crown. They used only half, and the Association rented out the rest to strangers. This went on for six years. It was therefore necessary for the Huttertal householders to rent land at a high rate from the neighboring Russian and Tartar peasants - six to seven rubles in paper money per dessiatine, while having to lease out their own land at fifty kopeks in silver per dessiatine. If the Huttertal settlers had wanted to use all their land from the start, in good years they would have been able to store an ample supply of food for their people and cattle. But now a thousand rubles have been paid out from Huttertal for pasture and arable land.

        On orders from the Association, in 1844 and 1845, the village officials demanded a quantity of wheat from every householder in Huttertal to pay off the money advanced to us for building our dwelling houses. The householders could not supply the amount because they did not have so much, but the village officials refused to believe that this was really the case. A gray-haired man of sixty was in the mayor's office trying to put forth the other side in a friendly manner, but the village officials grossly insulted him, spat, and said, You've got a beard down to your navel, and your wits must be growing whiskers, too. You're all liars. The church had to bear other such affronts from these officials as well. The price of wheat in those two years was seventeen rubles in the official currency, yet was deducted from the Huttertal householders' debts at only thirteen rubles per chetvert. *

        [The signatures, apparently written on a separate page of the original, are missing.]

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Petition of 1852 appeal for suitable land

         Members of Huttertal colony appealed again in the summer of 1852 for land suitable for a church community just like our forefathers had.

        To the most estimable Guardians' Committee: A humble petition concerning foreign settlers in Odessa, southern Russia, presented by the church council of the Huttertal congregation from the Molotschna Mennonite District.

        In the name of all the undersigned families, we approach you most humbly with the following request:

        WHEREAS, in an order dated December 4, 1848, the Guardians' Committee for Foreign Settlers rejected our earlier petition and refused us permission to establish a brotherly community as our forefathers did:

        THEREFORE, the church has considered the matter well and carefully over an extended period and has reached a common conviction that it is in no way possible for us to attain peace of soul unless we put our lives in order by returning to our earlier religion and living in a properly established brotherly community.

        In fear and trembling and in utmost humility we hereby request the most estimable Guardians' Committee that they grant our most lowly petition and make arrangements to present our plea to the higher authorities. It is true that at an earlier date our previous representatives wished to move to the Molotschna district and that this was graciously permitted by the higher authorities, but we cannot on this account give up the faith we confess, deny our adherence to it, and accept the beliefs and tenets of the Mennonites in the area. This is impossible; we have no intention of joining their confession because they find themselves able to conform with more than we do and take the commandments of God and the sense of the Gospel less exactly than we do.

        Our articles of faith require us to have the benefit of temporal and spiritual community, not that one of us has a great deal while the other suffers lack, as it is among the Molotschna Mennonites. The true, apostolic foundation is in this statement: None of them were in need, for they had everything in common. That is the true foundation of our faith. And as we cannot feel at peace, we venture in all humility to approach the Guardians' Committee and His Excellency with the heartfelt plea not to deny us your just and fatherly protection.

        We beg that through the kind intervention of His Excellency we may receive permission from our exalted and gracious Emperor to set up a church community just like our forefathers had. In order for us to pass our days in peace and Christian contentment, as accords with our faith, we ask you most humbly to grant us your gracious help that we may receive permission to establish a place in accordance with the contract concluded with our forefathers and the subsequent decree on May 22, 1801, of His Imperial Majesty Alexander I, now at rest in God. Without this, our consciences cannot find peace.

        It is also impossible for us to continue living in the Molotschna district. We cannot remain content in a place where we are not allowed travel permits to sell our products and earn our bread.

        In the hope that His Excellency will not refuse our request, but will grant us fatherly and truly Christian protection, we remain your most obedient servants as members of the

        Huttertal Colony 8 June 1852

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1852 Fragment of letter on community of goods

         A fragment of an undated letter which seems to have been written during this period speaks of the depth of the longing for a restoration of full community.

        We the undersigned state our reason for leaving your church: We recognize in the depth of our hearts that the more time passes, the further we stray from the true way that Christ trod before us, the way which we deserted over thirty years ago. Therefore, we have decided with God's help to seek again what we have lost. And as you are not in agreement with us, there can be no unity between you and us. In the Gospels and in our old teachings, we find no hope of attaining salvation in the way we are now living. It is impossible unless we turn back and seek what we have lost: at present we are opposed to Christ. He says, 'No man can serve two masters; you cannot serve God and mammon.' When one master commands, 'Renounce all that you have,' while the other says, 'Keep everything you have and hold it as your own property,' those are two opposite ways. So we tell you in the first place that we will not let your false, deceptive ideas distort the Gospel of Christ. We refuse to change to another gospel, for there is no other. So you can see that we will not let you alter the Gospel with your false leaven nor let anyone dig out the first boundary markers of the apostolic church. We are not going to believe that the holy apostles moved the boundary markers fixed by Christ, and you will not prove it of them however much you brazenly resist them. We have enough fruits and know that this is the true foundation, sure and beyond dispute:

        Christ, our Lord and Savior, the living Son of God, himself began community of temporal goods with his disciples. If you are honest and straight, you cannot deny it. Christ gave this example to teach us that in his church the members do not have private purses. The buds and branches should produce the same fruit as the vine has done. It would be a misfit if the fruits we produce were private property and greed.

        We have enough evidence in the apostles' writings that they did not fall away as those who lead astray say they did. On the contrary, they taught that we are all members of one body, and should prove it by each one seeking his neighbor's advantage and not his own. They spoke of the church as one body with many members where each lives not for his own sake but for mutual care and service with all the others. For we, who are many, are one loaf and one body. Love does not seek its own advantage, which is the same as saying, 'Love knows nothing of private property.' And since all this is true, it is an article and foundation of our Christian faith, the faith into which we have all been baptized. We will not let you darken it and put it out, whoever may dare to make the attempt.

        Do you not know that the last sentence of the New Testament concludes by saying, 'If anyone adds to these words, God will add to him the plagues described in this book; if anyone takes away from them, God will take away his part in the book of life and in the holy city and in all that is described in this book.' Why, then, are you not afraid to add 'private property' and assert that salvation can be won by those who possess private property? - for this is against the teaching of Christ and against the article of the Christian faith about community of saints. We do not envy you the burden you load on yourselves, for is there a quicker means of conforming to the world and its hypocrisy than by holding private property? Does anything choke the good seed more swiftly than private property? Does anything make a man look back and lose heart more quickly than private property? - for he thinks, 'What am I to do? I would lose what is mine.' When greed and lust have once entangled a man and bound him to temporal possessions, they put innumerable cords around his neck and even make him eager for more bonds.

        When you say we are not the right people to handle this matter in the church, we reply, 'The fault is yours and lies with you. You do not realize your situation or who or what you are. In Romans 14, Paul says, 'Why does anyone of you pass judgment on your brother and another despise him? We will all have to stand before the judgment seat of Christ.' He will judge us and you, too. We affirm with Christ, if a man is held back by his fields and possessions, or his yoke of oxen, or his wife and child, he will not be present at the Lord's Supper. If he cannot follow Christ in true surrender and renounce all his possessions, if he does not believe in and dedicate himself in the community of saints, in obedience to God and his church, he cannot be Christ's disciple. If you find fault with what we say, you are quarreling with Christ and his apostles on these points. They are not our words, but the words of Christ, the Son of the living God. You want to drink out of one cup in the community of the Lord's supper, but you will not agree to eat communally out of one bowl.

        With this, we will conclude our message of the Gospel truth and beg you not to demand of us something that we cannot do. We have made a covenant with God that with his help we will keep to the truth we have recognized. Do not sin against us.

        [The signatures are missing.]

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1856 Community of goods attempted at Kutcheva

         At last, after years of effort, their request was granted in 1856. Joyfully, they began preparations for the move. They sold their farms to the private owners in Huttertal who were remaining behind. Then they looked for a piece of land to suit them, and found one of 1,500 dessiatines [about 4,000 acres] at a price of 21,000 rubles. It belonged to the estates of a woman named Kutcheva, and was situated in Yekaterinoslav Province not far from Orechov.

        The thirty-three families pooled the proceeds from the sale of their farms, and expenses were met from the common fund. These families left their old home of Huttertal on March 1, 1857, with Jörg Waldner as their leader. They settled on the communal property and founded a colony which they called Kutcheva (Hutterdorf). Here they re-introduced the old orders for community that had been practiced earlier but abandoned for thirty-eight years. *

        They had scarcely started living in community of goods when inner difficulties arose, splinter groups formed, the exclusion of various community members took place, and the complete breakdown of the whole undertaking was only too painfully obvious. The elder, Jörg Waldner, fell asleep in the Lord in the autumn of 1857, dying from grief and heartbreak shortly before the collapse of the community. It is no wonder he longed and often prayed to the Lord for his life on earth to end, for he could already foresee the sad outcome. He was sixty-eight years old and had served the church faithfully for thirty years.

        We must also record that in 1855, two years before Jörg Waldner's passing, Elder Jakob Walter in Huttertal, died at the age of 85. He had left Sabatisch in 1784 and had traveled with his father Jakob Walter and a number of brothers and sisters to the Vishenka community in Russia. He was elected as servant of the Gospel in 1810, and continued in this service right into his old age. After Jörg Waldner's death, community of goods was abandoned.

        Each went back to private ownership, but most of them still remained together in Kutcheva (Hutterdorf). They found themselves in great poverty both materially and spiritually, for their elder, Jörg Waldner, had been taken away by death, and his helper, Zacharias Walter, had been dismissed.

        A meeting was therefore arranged in Hutterdorf and it was agreed that ministers must be elected. Those chosen were Jörg Hofer, Michel Waldner, and Darius Walter, who were first appointed for a time of testing and were then confirmed in 1858. In the name of God, these three ministers soon started to live in community once more: first Michel Waldner in 1859 in Hutterdorf.

        Jakob Hofer from Huttertal joined him and was afterwards elected a minister. The minister Jörg Hofer and several other brothers and sisters came to join this community.

        The words of an unknown Hutterian author give an account of how community of goods was re-established at Hutterdorf in 1859 **

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1858 Community of goods re-established

         I have written with the help of God and the honor of God how in the beginning through the grace of God and the support of the Holy Spirit, the community of goods began again in Russia. How they were gathered through the Holy Spirit as it was established in the time of the apostles where it says in Acts 2:44-45: 'All those that believed were together, having all things in common. Their goods and whatever they owned they sold and distributed it among themselves according to need.'

        After the community had drifted apart for about 40 years and the true Christian community had stopped, and everybody was living in individual ownership, they still elected servants of the Word and went to church every Sunday. There were some very zealous servants among them, but they did not have enough power to re-establish community again.

        Some even tried twice to come together, with several families and their servants of the Word, wanting to establish true community again. But they did not bring it about. Without doubt they must have prayed to God for help to establish his work and for the establishment of the Holy Spirit, and thus bring the people to community again. But without the help of God and his support, his work cannot be brought about.

        Then it happened that approximately in the year of 1858, several servants of the Word were elected. Among them were Jakob Hofer and Michel Waldner. After they were on probation, they were confirmed with the laying on of hands in the service of the Word. All of this happened while they were still in private ownership. But when they were preaching the wonderful teachings of community that our forefathers had put together, and which many have sealed with their blood, they were brought to consider what these beautiful teachings amounted to, and that it was not right to teach or, to preach these sermons while living in private ownership. We cannot understand how they can preach these teachings when their way of life in many important issues says, 'No' to it and does not testify in deed to what they are actually teaching. And since God the Lord took pleasure again to establish true church community, so he also found ways and means to do it.

        And so it happened, before Michel Waldner was elected as a servant of the Word, that he took very sick. His relatives were crying, believing he was dead, for he had stopped breathing and they believed he had died. But he was not dead; he was only in a trance, and God had shown him a very important vision.

        Namely, there came to him a leader or guide in his dream. First, this guide showed him a holy host of many thousands of angels, which were singing and praising God, undescribably beautiful. Yes, the singing was so indescribably beautiful that he could not forget it in his whole lifetime. Then this guide took him away from that beautiful singing and showed him hell, and the great number of the condemned, which was terrible to see - namely, the pain and the torment which no man can imagine, which is waiting there for the damned. Then Michel asked the guide, 'Where will my place be?' And he said, 'Can you tell me if any man at the time of the flood was saved, outside of the ark, who did not drown!' And Michel said that nobody was saved.

        Then the guide said, 'Now you know where your place will be,' as if he wanted to say, 'the ark is the church with true community of goods, to which you do not keep. Then Michel began to cry and he felt as if he were starting to fly, and his guide just disappeared from before his eyes.

        When he came back to his senses and opened his eyes,

        Michel saw that his relatives were standing around his bed crying. When they saw that he was not dead, they turned from their crying and were overjoyed, and thanked God that Michel had come back to them again. And with the help of God, Michel got well again.

        'But then he began to struggle. He pleaded with God, if it would be his holy will, that Michel might lead them on the right way, and not forsake God. And soon after this dream, Michel was appointed to be a servant of the Word, as we have already heard. But he was now pleading much more to God, that God would find ways and means to establish this holy work. Michel told this dream to Jakob Hofer, also a servant of the Word. After that, Jakob Hofer fell into deeper consideration, and began to pray seriously to God. Those two came together, this Michel Waldner and Jakob Hofer, discussing the Word of God, strengthening themselves, falling on their knees, and most seriously calling to God that he should show them with power from on high how to establish this work of the Holy Spirit through them, and that this might happen in honor and praise and glory to his holy name. They did not counsel with flesh and blood any longer, but only with God the Almighty, who knew their hearts. And God empowered them from on high and strengthened them to go forward with this undertaking.

        Finally, they came together to pray and said to one another, before their prayer: 'Whoever will finish his prayer first will stand up and confirm the other with the laying on of hands into the membership of the church community, because all things have to be established according to Christian regulations.' Then they fell onto their knees and prayed very seriously to God that he would help them and grant them his grace, to accomplish their undertaking.

        Jakob Hofer was the first to finish his prayer. He rose up and with the laying on of hands, he accepted Michel Waldner into the membership of the church community. Then Jakob Hofer knelt down and Michel Waldner, with laying on of hands, accepted him. All this happened with the help of God and the support of our dear Lord and Savior Jesus Christ. To him shall be alone the praise, the honor, and the glory.

        After this, they accepted their wives and sisters into the church community, and thus began the community of the Holy Spirit. Their goods they brought together to establish the church community, and then they began to go out and preach and teach about this true way of true community. And God gave them blessings, that the church community grew and increased.

        Amen. God shall be honored and praised for it.

        And whoever, here in this time, will abide and live in the community of saints and be faithful until the end, he will in time to come also be worthy to live in the community of saints, when Christ will say, 'Come unto me, you blessed of my Father. Inherit the kingdom that is prepared for you from the beginning of the world.'

        This is the beginning of our Schmieden community in Russia, in the village of Hutterdorf, or Kutcheva.

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1860 Darius Walter start second bruderhof

         A year later, in 1860, another community was founded in this same Hutterdorf by the minister Darius Walter with his own brothers and several others who were enthusiastic for the undertaking. The minister Jörg Hofer then left Michel Waldner's community and joined Darius Walter's, where he remained to the end of his life.

        By 1860, there were two colonies, both in Hutterdorf, which had resumed the wonderful practice of community of goods. Michel Waldner's community was at one end of the village, Darius Walter's community at the other, and those who owned private property were in the middle.

        Meanwhile, in 1857, several servants of the Word had been chosen by majority vote. After a time of testing, they were confirmed in the service. Those chosen were the teacher Martin Waldner from Huttertal, where David (Davidl) Hofer and the same Martin. were elders, and Peter Hofer and Jakob Wipf at Johannesruh, where these two were jointly responsible.

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1864 Third group attempts community of goods

         In 1864, a new movement toward establishing community of goods took hold of the colonies of Huttertal and Johannesruh. This movement deserves special attention. The most progressive, prosperous, and steady private farmers - with Martin Waldner, David Hofer, Peter Hofer, Jakob Wipf, Samuel Kleinsasser, and others taking the lead - reached the conclusion that in spite of the obvious material prosperity of church members, particularly in Johannesruh, there was persistent and noticeable decline in good conduct, Christian piety, and the effort to attain true, imperishable treasure. In their concern they turned to the many handwritten books they possessed. Not a few of these were historical writings from Reformation times. Many of the books pointed to community of goods as the only way to salvation. It is therefore understandable that the best among the settlers hoped to find in this practice the only means of successfully resisting the weakening influences in their church. One after another, twenty-three householders joined together. Debts they owed to each other were canceled, and debts to those outside were paid from the common purse.

        In Johannesruh, the church members changed one of their houses into a meetinghouse, another into a dining room for the men, a third into a dining room for the women and girls, a fourth into a children's house, and so on. In the same way, communal workshops were set up for carpenters, smiths, and others. Each trade had its own workshop.

        Every evening the whole community gathered for prayer. Every man and boy, woman and girl, was given a particular task and occupation. At the head of every branch of the communal work was a brother or sister as overseer. The considerable distances lying between the scattered houses and farm buildings, and the conversion of each house to a special purpose brought no small difficulties to the community members and resulted in waste. Many houses stood empty and some had unused space, while others did not have enough. Completely new buildings were necessary, or at least the old ones needed alteration. The brothers were convinced that the salvation of their souls was at stake. In such cases, if those carrying out the projects are completely sincere and honest in their motives, it is possible to undertake and accomplish things which would be impossible under other circumstances.

        Quite a few members of the new community were well aware how awkward the situation was, but they nonetheless submitted without protest. Others saw the drastic changes to their property as only a means, an outward alteration with the purpose of restoring the group to what they regarded as true Christianity. These now turned their attention particularly to the children's education. But in spite of all kinds of suggestions and consultations, the group could not come to a united decision about anything vital. The women in particular showed little inclination for communal life. To overcome their resistance, a resort to coercive measures had to be made at every step. As a result, the arrangements were devoid of all suitability and practicability.

        Obviously, the reform in methods of property holding did not of itself bring the hoped-for result of richer blessing to the members' souls. Many of the most sincere men failed to find the expected moral compensation either for the personal rights they had given up or for the material advantages they had sacrificed in order to start the community. Little by little, they were overcome by the conviction that nothing was achieved by simply holding all material goods in common, and that true community could not be established for the time being since the members are not permeated by the Holy Spirit.

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1868 Community dissolved

         Others finally gave up hope for the moral rebirth of their brotherhood. All this led the brothers of their own free will to dissolve the communities in Johannesruh and Huttertal. They returned to living as separate families on individual farms.

        In summer 1868, directly after the holy celebration of Pentecost - when in the first years of the Christian era the early church was gathered and was drawn strongly together through the power of the Holy Spirit - our community members divided up the property between them. It is actually praiseworthy and speaks in favor of these brothers that the division took place without quarrels or disputes, although many householders had lost a considerable part of their property and would never have it replaced.

        Samuel Kleinsasser, however, continued to live in community and so did the minister David Hofer (Davidl). They went on living in Huttertal, but in spirit they were with Michel Waldner's community in Hutterdorf. Both Huttertal brothers urged Michel Waldner's community to sell their farmland in Hutterdorf and move to a new place, for they realized it was very difficult to continue with community of goods in a village where others retained private property.

        As a result, Michel Waldner's community sold the colony in Hutterdorf and built a new one suited to community requirements, on a piece of land about 10 miles [16 km] away. Samuel Kleinsasser and his family then moved to this colony, which was called Scheromet. The minister David Hofer died in 1868, before the move to the new place. He was sixty-seven years old.

        The members of Michel Waldner's congregation continued to live in complete community in Scheromet until they were led to the United States.

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1870 Generous privileges came to end

         A report has already been given of the great inner difficulties with which the Hutterian brothers had to struggle. The principle of communal ownership had resulted in failure: only two communities remained faithful to the orders and institutions given by our forefathers for community of goods. The fragmentation seemed to indicate another collapse. Then the Russian government delivered a hard blow to the Mennonites, and so to the Hutterites, who were officially counted as Mennonites, and our forefathers were compelled to unite their forces to confront the evil that threatened them.

        The Russian Empire was adopting a new home policy aimed at complete Russification. In 1870, a decree from Alexander II announced that the era of generous privileges and favors to colonists was at an end; the Guardians' Committee at Odessa was to be dissolved, and from now on, the colonists would be ruled directly from St. Petersburg. Russian was to be the official language in local government and a compulsory subject in schools; all German schools were to be under the supervision of the Imperial Ministry of Education. Freedom from military service was to come to an end. Colonists were granted a ten-year period in which to conform to the new regulations. At the end of this period, they would be counted as Russian citizens in every respect, with exactly the same rights and duties. The Hutterites and also the Mennonites had believed that the promises made them by the Empress Catherine II on July 22, 1763, would have perpetual validity. They counted on the continuation of the exemption from military service and the retention of all privileges granted to them by Czar Paul I and confirmed by Czar Alexander I in 1801.

        Fears began to be expressed among the German colonists that the Russian government intended this decree as a means of eradicating the German language from the colonies - the only language they felt they could use for religious matters - and making the colonists into members of the Greek Orthodox church. They saw that their language, customs, and religious beliefs were threatened; and that the Mennonites together with the Hutterites, who in this case were working with them, were facing destruction. Therefore, they immediately began, by means of petitions and interviews, to seek exemption from the law of 1870. The Hutterites sent three representatives to St. Petersburg - Paul Tschetter, Michel Stahl, and Jakob Wipf - but their efforts were useless.

        In July 1873, George Hofer, Darius Walter, and his son-in-law, Joseph Hofer, a young man of thirty-four, were sent from the colony of Hutterdorf to St. Petersburg to petition the government to continue the various exemptions granted to the colonies.

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1873 Diary: A journey to Petersburg

         Extracts from: The Diary of Joseph Yos Hofer *

        July 19 – November 8 1873

        WEDNSDAY, July 19

        At 10 o'clock in the forenoon, we journeyed forth, committed to God, from the congregation of the Lord, Hutterdorf first with earnest petitions and entreaties to God for fortune and blessings that he will be with us on the way and from place to place. We came to our brothers in (Scheromet) and strengthened ourselves in the plan before us. We left from there, committed to God, at 3 o'clock in the afternoon....

        THURSDAY, JULY 20 1873

        We traveled from there under God's protection, fresh and well, and arrived at Polngrad about noon. We heard that quite a bit of sickness prevailed there and that up to 20 people died in one day.... From there we drove away and came to the village Wasillowka. ... In this village, the sickness raged strongly. It was only a small village and the people said that up to 40 people had died in one day.

        One could sense fear among the brethren because we had such a long trip before us in such a dangerous time. Still, we strengthened ourselves in the Lord, and continued our trip, praise God, in the early morning, happy, safe and sound, with renewed courage.

        FRIDAY, JULY 21

        We came to the railroad in Lasawatka and had to wait until 12:00 midnight. Then we took leave of the brethren who had brought us and rode on very swiftly, without stopping, so that one's hair stood on end with astonishment over traveling at such a speed. Within an hour we had flown over twentyfive versts [fifteen miles] when we came to another train station. After five minutes we left again.... We placed our trust in God and always prayed for his gracious presence.

        SATURDAY, JULY 22

        At 12 o'clock noon we came to the city of Belgarad.... After 10 minutes we departed and at 4:00 in the afternoon, safe and sound, we arrived in Kurski.

        In the train station, the baggage was transferred. That went fast. Here we secured a ticket to Moscow and continued our journey. At 12:00 midnight we arrived at Arell. After several minutes we drove on from there. ... In the pitch dark night, we went by fields and meadow, bridges and dams, forests and swamps, without stopping. (We came) to a watch post, where a man stood by the door of a little house with a light. In one hand he held a small flag that he raised up, and in the other hand he held a blast horn.

        SUNDAY, JULY 23

        We arrived in Tula at 8 o'clock in the morning at an extraordinary train station with exceptional splendor and pomp, so that one had to look at it with wonder. Building such a train station doesn't save any money.

        After 10 minutes, we left Tula. We crossed over an iron bridge that spans the water: a wonderfully nice bridge and so very high that man is speechless over the marvel. We came to Moscow at 3 o'clock in the afternoon, safe and sound - God be praised for it.

        A big and, above measure, nice city: horribly large, magnificent buildings, and everything clean. The people told us that we had driven through the least part of it. This railroad ended here. We had to hire a man with a carriage who took us to the assigned train station, which was about three versts away. We paid him 50 kopeks, and we arrived there safely. There we again secured a ticket and left at 6 o'clock in the afternoon, in the peace of God.

        We came to a bridge over the water Msta which is made entirely of iron. It was very high, thirty-eight faden, (a faden is seven feet), so that when one looked down, fear and terror came over one and almost made one dizzy. Whoever has not seen it can hardly believe it is possible to build a bridge so high. The train traveled over it so slowly that an ox could follow. It must be a dangerous experience to travel from Moscow to Petersburg.

        Learned also that the Czar is not at home, for traveling with us were two soldiers who were taking back his horse, which he had wanted to take with him, but had changed his mind. They were decent people and said that a man could, and was allowed to, freely come to the Czar with petitions....

        The people living between Moscow and Petersburg appeared to us to be poor, for there are only miserable villages and unkept yards without plan. The whole land and region is nothing but swamps and forests, and we saw very little agriculture; the land doesn't produce without manure, the people said.

        MONDAY, JULY 24

        We arrived at 6 o'clock in the afternoon in the great and wonderfully beautiful city, Petersburg ... for which we thanked God in heaven, that he kept us from all need and sustained us with good health in soul and body.

        TUESDAY, JULY 25

        We rested after such a long journey and went nowhere. Though the trip went very well, it was very tiring, for we continued day and night without stopping. We were crowded among great masses of people. Always at each station there was a stop of from five to ten minutes, so that one could leave for necessary purposes. All the coming and going makes everyone restless. One has to be careful that nothing is pulled away or stolen ... especially when traveling in third class.

        Upon our arrival in Petersburg we rented quarters, for 75 kopeks.

        WEDNESDAY AND THURSDAY, JULY 26 and 27

        We acquainted ourselves with the streets and looked at the magnificent buildings near the Czar's palace, with its great size and splendor. It is a big building, without end. It is, however, only three stories high. One of the wings is four stories high. It has so many figurines and human images standing around it and so many chimneys that a man can't count them. ... The area covered by the building is a good dessiatine.

        Quite a distance from the gate stands a big high marble statue and up on the top, a man's image with two wings lifted into the air besides a wreath. The people call it an angel, but I don't understand that, for the angels are ministering spirits from God and not standing on a dead marble stone.

        Here also are the houses of the other princes.

        Constantine's is much more magnificent than the Czar's, and is build with nice glistening marble from the foundation on up.

        The late Czar Paul's palace is quite a distance away - about half a verst. None of the Czar's family lives in it. No doubt there is a reason for this.

        During this time we looked into how we could live the cheapest in the city. We also realized we will have to stay here a long time - the first reason being that the Czar is not at home.

        FRIDAY AND SATURDAY, JULY 28 AND 29

        We rented quarters from the same innkeeper for 16 rubles per month. He has to supply us hot water once daily for tea drinking. He gave us a different room than the one we had - a small room that was beside it; so small it was almost too small. We helped ourselves with it, however, because he wanted 22 rubles per month for the other one.

        Wrote home also to our dear brothers and sisters about our situation, and what it costs us daily for nourishment - at the very cheapest it comes to 60 kopeks. But at this time we still had some meat from home as well as bread.

        SUNDAY, JULY 30

        Went to the Catholic church with my father-in-law. We had thought it was a Lutheran church. There I saw the unspeakable blasphemy of God of the oral confession and sins forgiven according to their manner, which was thought up by the devil. There sat an old snow-white man in an enclosure who on occasion would take a quick view of the people and then always quickly hide behind a white shawl and act as if he were crying. He always covered his face with his hands but the wickedness shone through his eyes.

        If one wanted to confess his sins, he went to the enclosure and knelt down and stayed there kneeling until he with his covered face turned his ear to him - which took over an hour. - until it was agreeable or pleasing to him, and then the confession continued, which took at least a good quarter of an hour. Then he gave him something in his mouth. Then the repentant one kissed his hands - he probably wasn't qualified to kiss his mouth - then bowed himself down to the ground several times, and then he was free from his sins.

        Oh, how furious and greatly inflamed I was in my spirit! I wanted to cry out over such villains and trickery. May God guard his small group from such mistaken teaching in these last days.

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1873 Diary continued/Very little hope

         MONDAY, JULY 31

        We sat by the Neva river beside the Czar's courtyard and looked at the big building and talked, full of worries about our bad situation. When we asked other people for help, they didn't care to get involved, shook their head and said it would be no use. There came to us a man from Finland who knew a little German. He asked us where we came from, to which we said we were from the Taurida government.

        Thereupon he asked why we had undertaken such a long journey. Because this man seemed a decent, friendly man, we risked telling him our situation and said we were worthy of good advice. He asked in what area? Then we told him what he already knew, what we wanted to do with our petition addressed to the Czar.

        Then we asked whether he would be so good as to let us come before the Czar. Then he said that in such matters he wasn't knowledgeable, but he knew a man he could recommend to us. This man, he assured us, could help us. He understands such things well, is a born German, named Sernhart. If it is agreeable to us, he would take us to him immediately.

        We considered this among ourselves, pondering that one can't see into a man's heart. We thought he was too friendly and too quick to agree. He said we need have no fear of him and should only accompany him, and he won't require any pay for his trouble. We went with him to the man, who hadn't yet come to his office. He would be coming soon, however. We waited a good hour. When we went back, he was there already.

        When we told the man what we wanted, we didn't have our petition with us. He said we should come tomorrow at 12:00 and bring the petition with us. Then he would give us further advice. We said farewell and went to our quarters.

        TUESDAY, AUGUST I

        Took our petition and went back to give it to Sernhart. He looked at it some, and told us to come tomorrow at 12:00. With sighs we returned to our quarters.

        WEDNESDAY, AUGUST 2

        Returned again as he had told us. He told us our petition was very good and he couldn't better anything nor add to it; he said only a grammar teacher could improve it a little, and that he would do that for us. Decided we would again go to our quarters. We couldn't talk anymore with him because we really didn't know what he would do with our petition. ... We had no less than four versts to walk to get to our quarters. We were to return again on Friday.

        THURSDAY, AUGUST 3

        Stayed the whole day in our quarters and were in great discouragement and in sorrow over our situation. This much we could see - to this man it appeared to be a difficult and troublesome matter which he didn't care to tackle. It appeared difficult to everyone in government.

        FRIDAY, AUGUST 4

        We again went to Sernhart's office, where we had left our petition addressed to the Czar. We asked about our matter and he replied that his task with the petition had indeed been carried out, but that he had left it at home.

        It seemed to us that he wasn't completely truthful. We judged that he must have given it to another man, for our petition and religion, which he gleaned from our petition, was very striking to him, which led to an important conversation.

        He asked about our whole situation: communal living and how it is carried out, about baptism, communion, Christ, bearing arms, why we don't tolerate businessmen among us, the sanctity of Marriage, how Marriage is arranged, by what method our ministers get their position. We witnessed and gave an answer on every point.

        Lastly, as we saw that he was very curious, we told him we had our Articles of Faith with us in our quarters, and if it pleased him, we would make it available to him with the promise that he would give it back without sharing it with others, because without doubt we would find it necessary to have it for our presentation. He gave us the highest affirmation and assurance to honor this condition and asked us to bring it to him....

        SATURDAY, AUGUST 5

        Went again to Sernhart's office. After greetings, he immediately spoke to us about our petition and said the task was completely carried out and that we could now take our petition along with us. He had improved it and gave it to us. As we then looked at what he had done, we saw it was very insignificant.

        Thereupon we begged him, for the sake of God's will, to tell us the truth - if it is actually good enough to give to the Czar as we were determined to do. We had thought he would write a completely new petition.

        He answered that he wanted no money from us without a good reason. ... Then he assured us that for our purpose and situation it can't be improved. Our plea and what we ask of the highness of the Czar is completely expressed therein. He told us we can appear with it boldly before the Czar. This really is the only way left, for it would be all in vain to go through the minister and the other high officials....

        We asked him again if one can hand it in to the Czar upon ordinary paper. He answered that there was nothing to fear about this - only it should be nicely written on sturdy white paper, in German, and given boldly.

        We asked him if it wouldn't be a mistake to hand it in written in the German language. He said it wasn't. Rather it would be better, for not everyone need know what it says. He told us now it should be rewritten word for word and then we could come to him and he would examine it and give further instruction about how to appear before the Czar. It is a difficult thing - an almost impossible thing - for the dignitaries are very cautious in such matters.

        We then gave him our Articles of Faith and asked him what we owed him for his troubles. He answered that when he has so little trouble he didn't want to take anything. We replied that he should only ask for something and we would gladly pay for it - otherwise, we would not feel free to come to him. His answer still was that he didn't want anything. He said we could come anytime and if his work amounts to something, then he would take pay.

        For now you could offer me a thousand rubles and I couldn't add anything, he said. Your petition would no doubt also have to be examined by your congregation and then approved. How could I add or take away anything? It is not a process that one can improve an Article that is good and understandable. It is a childlike, submissive petition.

        Troubled and with sighs flowing to God, we went to our quarters and unceasingly begged God that he would help us in our situation and strengthen us in our grief, and fear, and need.

        SUNDAY, AUGUST 6

        We so longed to go to the Moravian Brethren church, but it rained the whole day and we couldn't. Our quarters are at the least four versts away. Stayed the whole day in our quarters and occupied ourselves in the Word of God, and considered the great steadfastness of God. Comforted and strengthened ourselves in the Lord.

        MONDAY, AUGUST 7

        Nothing else was left for us except to prepare to write and rewrite our petition with the greatest of care.

        We were very close to a fire station. Every day thus far there has been a fire in the city; it is nothing new for fire to break out. We always knew about it because of the terrible bell clanging. In a few minutes the fire company is in full swing, on their feet, and hurriedly prepared for fighting the flames.

        TUESDAY, AUGUST 8

        We again went to the man with whom we had left our Articles of Faith. Was not in his office, however. His secretary told us he was away on a good deal of business. Because of this, be so good to come at another time, she told us.

        Went then to see the city somewhat and came alongside the Neva. Its shores are strong, two faden (fourteen feet) above the water. The sides of the shoreline are lined with the very hardest rock. The buildings of the Czar's families are built alongside the Neva - the most splendid and magnificent buildings man can possibly produce.

        Oh, what there are of drawings and pictures, so that it is more heathen than Christian. Pride is driven to the highest peak. There is also a ... bridge over the Neva - one that is made very well - beautiful, strong, wide, high, clean, and with the strongest of guards, whose purpose it is to protect the bridge. The bridge is, so to say, one that could be considered one of the wonders of the world. It is extraordinary in stature and beauty. There are also some swim bridges on the other side.

        There are also practical buildings. There is the church where all the Czars lie buried. Oh, how they lie in there in such great pride and worldly glory - and everything adorned with pure gold. The gravestones are from genuine, milk-white marble that glitters like crystal. On top above each casket is a big golden cross. ... Here also is strong security. In the church there is much pomp and splendor, pictures and paintings.

        Not very far away from this church, there is also a terrible prison fortress. When I asked what this was, a man told me it was a secure place of confinement. This prison is for noble people and their descendants. Here security is so strict that one is not allowed to go near.

        WEDNESDAY, AUGUST 9

        Went nowhere today and remained in our quarters. Had no ambition to walk around in the city for we were very homesick. We occupied ourselves with the Word of God and his grace, which was the most beneficial in our day full of grief. We discussed various methods that we could use to carry out our business most suitably....

        Oh, dear brothers, I can't at all say how I long for home, for one day in this city is longer than a whole year among brothers and sisters. We would willingly trade. Oh, how everything here is running toward hell - the shepherd with the sheep, the judge with those he judges, the townsman with the peasant farmer. He who doesn't want to believe the world is lost should drive here and look. Then he would talk differently and, as a result, be able to judge.

        TUESDAY, AUGUST 10

        Went again to the man to whom we had given our Articles of Faith. He was not in his office. He came soon, however, and gave the Articles of Faith to us, but he didn't say one word about how they appealed to him. The reason may have been that he was greatly pressured by a backlog of people. It may also have been that our witness may have been a sting shining too clearly in his eyes. Because of this, we didn't want to ask him explicitly about the Articles because we saw he was overwhelmed with his business.

        This man is very busy and always has masses of people around him. We always wished that we could find him alone, but that has been impossible up to now. He is, however, a sensible, friendly man, little of speech, and of the Lutheran confession....

***************

1873 Hofers diary continues/petition translated

         FRIDAY, AUGUST 11

        I went alone to the man who had our petition addressed to the Czar. We had improved and rewritten it according to his advice. I went, however, on a completely different street to view other buildings. I went on the street known as Sadawga. There I came upon a very large marketplace. In this marketplace everything is to be had. There is a flower section; whatever kind or species one could think of was there. All were in pots or wooden trays. Also clothes, old and new, boots, shoes. Apples - so many I have never seen in my life - watermelons, muskmelons, grapes, as if they were still hanging on the vine, and pears of all species. Everything was not very expensive. Ten really nice middle-sized apples for 15 kopeks; a nice middle-sized watermelon was from 25 to 40 kopeks. Naturally, there are those exceptions among them who deal differently. Of them I will say nothing.

        Any kind of hardware was available. ... Fish, all kinds, alive and dead, for they have several vessels in which they have the fish where fresh water always flows from a fountain. The fish, however, are costly. ... From there, I went on without trying anything with the exception of a glass of kvass (a mild Russian beer) which was available at more places.

        I came to a beautiful, large yard, and the gate was open. Then I took the liberty to go into the yard. Oh, there was a wonderfully beautiful, cheerful yard and garden. I asked a man if one could visit this garden. Then he, who was the yardman, answered, A stranger like you can. Then I went in. Oh, that was a lovely pleasure.

        In the middle of the garden was a fountain from which water spouted not less than four faden (twenty-eight feet) high. Around the fountain was a beautiful pond about a dessiatine in size. Around the pond stood large beautiful trees, but no fruit trees. Then I asked the man if there are any fish in this pond, to which he answered yes, very many.

        From there, I directed my way to my business and followed the street along the Neva River. There were different kinds of ships present, like a forest. All were crown (government) ships, magnificently adorned and polished up according to their use in the world....

        Then I came to our court where we had our papers. The man was in his office already. After a friendly greeting, he gave me the petition and said that now it is good and he would now permit us to hand it to the Czar, but he added the Czar was not at home. I asked him if he had heard anything about when he would come. His replied he didn't know, and had not heard anything, but said the Czar might return by late August.

        An old man was there, who presumed knowledge of the petition on the table and of our request. He asked about our presentation of the petition and how one deals with it with the secretary. He advised us that we should hand it over to Prince Dolhiruszi because it is very difficult personally to hand petitions to the Czar himself. We would hardly be able to accomplish that because of the ceremonial pomp, splendor, and protection that surround a sovereign. ... The old man said that even if we handed the petition to the Czar personally, it would still end up in the hands of the named prince. I said we would decide what to do ourselves.

        The man seemed to me to be a German, but spoke only Russian. I asked the secretary if we were finished with our petition so that it could be handed in. Shouldn't there be an address of our quarters on the bottom? He said that wasn't necessary and would be taken care of when handed in.

        We said good-bye and went to our quarters. After much deliberation we agreed that we couldn't completely disregard the man's suggestion. We would wait until we had word from our brothers. Maybe they will write us something important and send us some good counsel. Committed our situation to the all-wise God in heaven, accepted patience for our task, strengthened and comforted ourselves in the Lord, and thanked him for protection....

        SUNDAY, AUGUST 13

        My father-in-law and I went to the Reformed Church, a big, high, towered building. Above the entrance to the church was written, Jesus Christ, yesterday, today, and into eternity. Went up the steps and were directed to seats by the doorkeepers. No one was there yet and it took quite a long time until the people had gathered. Last came the pastor and then began the worship with a very loud organ playing. The song Children of the Highest, how is it with your love? was sung. Have to say, though, that most, or all, was organ playing. After the end of singing, which consisted of four verses, the pastor arose and prayed beside the pulpit.

        Then he stepped up to the pulpit and took Paul's epistle to Philemon for a text and read the whole chapter, word for word from a Bible, and then he prayed. Then he interpreted the Word, which was not to be looked down upon. He divided the epistle into three parts. First, he explained who Paul was and how greatly he treasured the grace that he and other people had experienced. Second, he placed Philemon and Onesimus on the same level and knew no preference and stood by him - God sees them as on the same level.

        He had a long explanation about the word brethren and what Paul understood about it; also, what is implied by brothers and sisters and what freedom it brings one to another. He brought it to the point where they lay down their life for one another. He spoke much less about sharing money and property.

        The third point was how the lords should conduct themselves toward their servants. He said they should take an example from the epistle by Paul and not drive their servants so hard, as one so often sees it.

        After such a sermon, which took about two hours, he prayed aloud, and then silently, while sitting on the stage with his hands over his face. After this he spoke the blessing of Moses and this completed his message. Then the very loud organ started playing again so that the windows rattled.

        MONDAY, AUGUST 14

        Received our loving, anticipated letter from home at 4 o'clock in the afternoon, about which we rejoiced greatly. We opened it eagerly. Through this we saw that everything at home was getting along well, and that they were fortunate, for which we thanked God....

        WEDNESDAY, AUGUST 16

        Went to see whether Pastor Haus had come yet from his trip abroad. After we asked about him, the grandmaster told us he should arrive on the 20th. Information had first arrived that he would come on September 3.

        He asked us where we were from. We told him and also the reason for our being here. We also asked if he had heard anything about our case. He answered that this question of military service is all decided and that all are under universal compulsory service and would be drafted.

        This man seemed to us to be completely of a careless and carnal mind. We could tell this by his words and behavior. As we left for our quarters, he spoke laughingly that being a soldier was not all that bad anymore, rather a sign of complete enlightenment....

        THURSDAY, AUGUST 17

        Saw a criminal being condemned. Was so terrible to see that my whole body trembled. Oh, how the criminal stood in desperation, chained to a post with thousands of people watching. It was a young man who wanted to force himself into a regiment and claimed to be of the Czar's lineage. Had lied about everything and wanted to create only rumor and rebellion. The Apostle Paul says, not in vain, If you do not want to fear the government, then do good.

        SUNDAY, AUGUST 20

        My father-in-law and I went to the Lutheran church. Could not understand a single word for he preached in a foreign language. They said that the people were Icelandic. The people in the church appeared to me to be poor, clothed very simply and plain, even though they had the mode of the world. Their poverty was obvious, though.

        MONDAY, AUGUST 21

        Went to the man to whom we had given our petition to translate from the German language into Russian four days ago. He said he hadn't translated it yet and wouldn't be able to do it any sooner than next Sunday. He also said he wouldn't translate it word for word, but would shorten it. Then we said we would not wish it translated differently than word for word. ... He promised us he would have it ready by the coming Sunday....

        FRIDAY, AUGUST 25

        Were in the city at various places for this day was celebrated as the Czar's Coronation Day. In various places there were provisions for pleasure and enjoyment. By chance we came to Peter the Great's Park. Oh, how the park was prepared; clean and handsome, and with ... clever torches and preparations for lighting lights. Thousands of glass ornaments and crystals hung there along the sides and on trees to enhance the lights, flowers, wreaths, and various statues....

        MONDAY, AUGUST 28

        The Huttertal delegation came to us in our quarters and gave us greetings and a letter from the brothers....

        TUESDAY AND WEDNESDAY, AUGUST 29 AND 30

        We stayed in our quarters and discussed with our guests our coming here and our purpose in the city of Petersburg. They demanded, with pressure, that we come to the Czar together with one petition. After this, we presented the petition that we had brought along from home. They could not complain about it, except for the points dealing with community, and commented that these would not need to be taken out or to be discarded. But they didn't see themselves included in it. Thereupon, the discussion ended, and we couldn't come to one mind. Things stayed as they were.

        SUNDAY, SEPTEMBER 3

        We stayed in our quarters and were agreed that the eldest should go home, because it is too costly to nourish three men. The people tell us the Czar will not come yet for a long time. (Darius Walter went home.)

        WEDNESDAY, SEPTEMBER 6

        Went for our petition, which we had translated from German to Russian. We received it finished from the translator.

        THURSDAY, SEPTEMBER 7

        The Huttertalers left for home around 3:30 in the afternoon....

        WEDNESDAY, SEPTEMBER 13

        Went to the city again in order to ask about the Czar's arrival and asked such persons that should have such knowledge. Said that he would not come this month.... We learned he won't come for a long time yet, and that the Czar is on his estate in the Crimea. Oh, how we were discouraged over such disappointing news. We do not want to go home without accomplishing something.

***************

1873 Hofer's Diary continued/waiting for the Czar

         THURSDAY, SEPTEMBER 14

        Did not go anywhere. Rather, we stayed in our quarters. Our total effort was to strengthen ourselves in the faith through the Word of God and through the dear, old, ancient songs left to us. We have fallen into a great dilemma because we don't know how to accomplish our purpose in being here. We don't know how we can best be useful to the community.

        Only one man has taken up our cause for us; we will go to him on Friday when he will lead us to the Czar's secretary to see what he would say about our business here. We were agreed to go to this person for counsel.

        We commit the cares of our dear brothers, because of our absence from home, to the dear Father in heaven, who knows best our diligent and well-meaning effort, and who can carry it out best. It will also be to his name's praise, glory, and honor. Therein we always comfort ourselves. For the Lord hides himself for a time behind a blind, but is always prepared to help, which we have experienced several times.

        MONDAY, SEPTEMBER 18

        We drove to see the Czar's secretary and happened to meet him, but accomplished nothing for he is a very wicked man. This same day the Mennonites came to us in our quarters and had various questions for us about the present situation, the Articles of Faith, and asked whether we would be willing to show them the petition we wanted to give the Czar. We couldn't deny them this and showed it to them. This they read aloud in our presence, but said nothing and found no fault with it.

        TUESDAY, SEPTEMBER 19

        We again made inquiry at various places about our matter and about the Czar's arrival, but could determine nothing for certain. We became very troubled. Every person we asked about our business said it was in vain and for naught. We wondered ourselves and came completely to the end of our hope.

        WEDNESDAY, SEPTEMBER 20

        The Mennonites, who were of the Kleine Gemeinde, came again to us and said they had been at Senator Han. He said that he felt very sorry for them for having come from so far with all that expense because it is completely in vain and for nothing. The Czar will come no sooner than 14 days. To give him a petition is a difficult thing and would without doubt result in their getting into the hands of the police and in prison.

        They were told it would not help to hand the petition personally to him for he knows everything without their petition.

        THURSDAY, SEPTEMBER 21

        In the evening, I went to the mentioned Kleine Gemeinder, and they remarked that they did not know if the Molotschner (Mennonites) were coming. As we were speaking, they came in the door. But of the impending matter nothing was said, and in about an hour's time they went to their quarters.

        FRIDAY, SEPTEMBER 22

        Didn't go anywhere for the Mennonites were with us and various things were discussed. They were not subtle men; rather, they agreed with us in all points and said they were more at peace with us and had more confidence in us than in the Molotschners.

        SATURDAY, SEPTEMBER 23

        They came again and said that the Polar (Mennonites) had come already, too, and that they had talked to them themselves, and that they had even come to the Molotschners in their quarters.

        Then I asked them their opinion about our situation, and urged them to speak freely about it.

        They said they didn't know. They read their petition and according to their judgment it was good, for there was nothing in it to indicate they wanted to compromise.

        MONDAY, SEPTEMBER 25

        We went to visit the Polars and found them in their quarters. After we had greeted each other, much was discussed about our and their presence here. From here we went to the Molotschner quarters.

        The Kleine Gemeinder were already by us, so we went together to the Polars, to discern their minds. But nothing was spoken about the situation at hand.

***************

1873 Hofer's Diary continued/unable to meet with Czar

         WEDNESDAY, SEPTEMBER 27

        At 8 o'clock in the morning we went to Klaus and took along our petition. We found him at home. As soon as we arrived, he immediately allowed us to come before him. He introduced himself and asked us why we came to him. We told him our concern and request. Then he asked us if we were the Hutterian Brethren, to which we answered in the affirmative. After he had asked us a few questions about certain things, we gave him our petition, which he immediately read with curiosity, and he asked if we had any more papers with us. We answered that we had others along, but they were in our quarters. Then he told us he had no more time to speak with us, but that he needed to be at the Ministerium. We should, however, come to him in the evening at 6 o'clock with all our papers; then he would acquaint himself further with our matter.

        At 6:00 we met him with our papers. He called us to his room right away and told us to be seated. He inspected our papers and said he would examine the Russian version. We were to buy an old Russian Bible and also a book he designated, with which he could best make our matter clear to the government. He said he would use his power to our benefit. Then he started questioning.

        He and his wife sat down in front of us and questioned everything so accurately that we wondered about it - from the least to the greatest. We gave them an answer to everything, even to our cost of living. We had to tell him everything that we eat at every meal for a whole week. One can't believe how much interest this love-worthy man had on our behalf.

        He even asked how one gets married: Could one get married at one's pleasure and as one pleases? We told him only upon the counsel of the older brethren and at their discernment could a Marriage occur. Then his wife said that up to this point everything appealed to her very much, but with this she couldn't agree. But as we explained the reason for this she remarked that in communal living it can't be different because one can't allow anyone to be despised or discriminated against.

        After he had inquired about everything, he said that for the present, this inquiry was enough. We begged him to take on our matter. He then said he would be as helpful as possible. We thanked him for his goodness. ... Our hearts were much lighter for it appeared he would take on our difficult matter.

        THURSDAY, SEPTEMBER 28

        We drove to a bookstore for a Bible but there wasn't any like the one we wanted. Rather they were in church print. We bought the other book Klaus designated for 4 rubles bound.

        At 6 o'clock in the evening we again went to him and told him that we had purchased the books he designated, but that they wouldn't be ready until the following Monday. The Bible didn't appeal to us because it was in church print. He said that would be fine, for it would be better than the fine print. We must bring it, for he must have it to revise the Articles of Faith.

        FRIDAY, SEPTEMBER 29

        We drove again to the Sinnedalin Book Concern for a Bible and bought one which cost 3 rubles, 90 kopeks.

        The Kleine Gemeinder came to visit us every day and told us of their discussions with the other Mennonites and appeared to us to be sincere. They asked us for our Articles of Faith, which we gave them. When they returned them two days later we asked them how they appealed to them. They answered that they could not exclude anything, but if their hearts said the same thing we couldn't know.

        After listening to many long Scripture passages (seeking to justify private property), I said I understood this matter with a completely different mind. God protect me from a different mind and understanding and thereby try to justify private ownership.

        For when Paul commanded the rich of this world that they give gladly, it is clear enough that he doesn't mean a brother, but one who is an unconverted rich person of this world....

        MONDAY, OCTOBER 2

        We got the book that we were having bound and brought it to Klaus in the evening. We found him at home and after greetings we began to talk about our matter with him. He told us that he had spoken with the proper people on our behalf and that the matter is in a bad state. Military service for all is a settled matter; as for civil service there is nothing more to be done except to rent land. Then we would be free from civil service. But, he said, military service still always remains unavoidable.

        We replied that we cannot perform either military or civil service according to our Articles of Faith, which are directed by the Holy Scriptures of the Old and New Testament. In no way can we serve, and with the help of God, we won't. Until the present day, we haven't submitted as other nonresistant brotherhoods unfortunately have, and that makes our burden much harder. Then he showed us a book which permits man the use of arms and weapons - this by a Mennonite. He starts with the words of Paul: Prove all things; hold fast to that which is good. Abstain from all appearance of evil.

        Then we answered that this man was not a Mennonite - much less a follower of Jesus Christ. We would not take our teaching from this book and will in all simplicity stay by the teaching of Jesus Christ and his apostles, who forbid all revenge and ownership rights here on this earth, and who said that the servant is not greater than his Master or Lord.

        Then he said, You speak words that are too deep, to which I replied, My dearest friend, you can only believe that for over two months already, time has indeed become long, and we would gladly be with our family. It would be much easier on our physical being if we would place ourselves equal with the world and would indeed do as others and manage to get along. We wouldn't need to be here for so long a time, hovering in trouble, fear, and need, but for Christ and his truth's sake we are prepared to endure whatever comes. For we know of no other way to follow and witness than the one that Christ and his apostles did before us, and if it comes to giving our life, with God's help, we are prepared for that. If we would now follow the proposal of the government, we would have no salvation, and our consciences would condemn us. So, it is better to die honestly with a peaceful conscience than to live with a condemned conscience and, at the end, not to escape the hand of the Lord. Rather, we would have to appear before the judgment seat of God.

        He said if the whole country would so believe, then the other countries would come and take everything under their domination. We answered that if God would wish that to happen, then God would also care and provide. One shouldn't believe that sword and weapons enlarge kingdoms; rather, the Lord places empires in and out of power. The Lord, ever since the beginning, has had two sorts of people, and so it will be until the end of the world.

        Then he said that Paul said government is of God and man is to be subject to it, and so we should rightly examine our speech and our task. Then we told him we have been in Russia for a hundred years already, and have never disobeyed the government, have never taken an oath, and have paid our taxes and dues faithfully and willingly. We always regarded the government with honor in everything and without jesting. But if it comes to conscience and our faith, we say with Peter, that we are more responsible to God than to man.

        Then he asked if we would nevertheless be able to pay protection money? We said that we are prepared to pay yearly taxes, be it as much as you want, if we can afford it; but as to buying ourselves free from the shedding of blood with money, this we cannot do, even if it is very little.

        Then he took our Articles of Faith and read the article about government, laughed about it, and said that for us, there is nothing that can be done.

        He is going to have the Articles recopied and would prepare them so they would be presentable to the Czar. By himself he had much sympathy for us, he said, but couldn't help us for you are in a sorry situation.

        In Russia there will be no more exemption; there has to be military service. We told him we indeed know that he could promise us no rights. Also, we ourselves, as we left from home, imagined we would not be able to work out much by way of exemptions. We were merely sent to present our petition and Articles of Faith to the government, and then await what God would permit to come upon us.

        We asked him to be helpful in presenting it to-the right place, according to the law. He promised to do that. He asked if we had power of attorney from the brotherhood. We informed him that we had, but it was in our quarters. We were told to bring it in the morning.

        WEDNESDAY, OCTOBER 4

        Didn't go anywhere. Rather, stayed in our quarters the whole day with afflicted hearts, for all the other delegations had gone home and we still had to stay here. Klaus told us to wait for the Czar, who would come October 15. Then we were to take our papers to him and he would have something to say about it. In the meantime, we are to present our petition and the Articles of Faith to the one next to the Czar. ... That way, when it is handed to the Czar, the minister will already know about the matter.

        THURSDAY, OCTOBER 5

        I again went to Klaus, to see how it is with our situation. After we had greeted each other he told me to be seated and said he had prepared a petition for the minister. He read it to me and I couldn't point out anything, only that he had separated us completely from those who are in private ownership. He pointed out our leaving Huttertal and the reason, as well as the separation from Hutterdorf, and thirdly, the land at Scheromet and Atrischka, which was bought for communal living purposes. He centered our request on our Articles of Faith. Then toward the last he stated that we never allow taking an oath, or doing civil or military duty, or paying money for exemptions. He stated that we are willing to pay our yearly taxes or poll taxes as levied. He then asked me if we are satisfied with this petition.

        I asked him if it was separated enough from the Mennonites. He said it was because the word Hutterite was sometimes mentioned, and he for that reason had us buy a book for him, and the minister would, because of it, be knowledgeable about who was Hutter and who is Menno Simons....

        It is not to be believed how curious this man was about our life together and community ownership. He asked so precisely that it took effort to answer him everything. I begged him heartily to be as helpful as if he were doing this for himself personally, and God would, without doubt, reward him.

        FRIDAY, OCTOBER 13

        We went again to Klaus and he was home. After he had greeted us he said our papers are all ready and are approved for presentation. He read them to us (with which we were already acquainted, for in previous days we had taken them to our quarters for approval and read them and found they were acceptable.

        He then gave us instructions about our appearing before the Czar's minister. He further said he had spoken to a certain count, who is a Senator, about our case, and that he was considerate, but it was too bad that we burden our conscience. The government, in setting up their laws, should always see that they are strictly enforceable. Klaus said the Czar was coming the 27th.

        SATURDAY, OCTOBER 14

        Went to find the Ministerium. After we found it, we asked when one can be received with a petition. We were told on Wednesday. Nothing more remained for us but to wait.

        WEDNESDAY, OCTOBER 18

        We handed our petition, along with the Articles of Faith, to a government minister ... at one o'clock in the afternoon. After receiving it, he examined it somewhat and immediately recognized its contents. He said the Apostle Paul said to be submissive to the government. We replied that because of this command, we are as submissive as our conscience allows. But otherwise, according to our Articles of Faith, we cannot accept the demands upon us which are being planned.

        Then he finally looked into the petition, and said there was much to read in it, and that it was supported by Holy Scripture. ... He further said he had already given our Articles of Faith to have three copies made; one would have to be for the Czar along with the petition; the other one for the minister; and the third he wanted for himself. He said to come Monday, and by then he will be further than he is now.

        As I left he said that the others (that is, the Huttertal delegation) are not concerned about this. It was difficult to know what to say. I answered that they didn't agree with us, but up to now considered themselves as being like the Mennonites.

        He said it already was a great mistake that in our previous papers we had called ourselves Mennonites, and that this would mean we would be grouped with the Mennonites in all decisions.

        Yet, we will try, and with our papers appeal to the Czar. However, he said this was a bad, bad situation, wherein there is little hope to accomplish anything. I said he should only do his very best and God, I believe, had decided long ago how and where he will lead us. This man now had less hope than he had before. He must have had a strong conflict with the government leadership, it seemed to me. This was noticeable from the way he spoke. He also said he had talked a lot with important persons. He said they wanted to be saved just as much as we, and what was sin for us was also sin for them. How then can an empire exist? We know nothing else - soldiers must be.

        FRIDAY, OCTOBER 20

        We went to the Ministerium and checked on our petition. They directed us to a certain official, and as we came to him to check on our papers, he said they were accepted and the minister had decided they must be presented to the Czar.

        Then we went to the room where the minister accepts petitions and said to the guard that indeed we had found our petition, but we wanted to speak a few words with the minister personally. The guard said this was not possible. We replied that otherwise we can't be satisfied, for we have an important matter. Then he said we would have to wait for a short time, and then perhaps we could speak to the minister.

        We sat not less than two hours before the minister spotted us through the door and immediately sent a man to us. He said the minister had sent him to us to give us information. As he had thoroughly read our petition and Articles of Faith, it was to be concluded that we cannot allow worldly offices (or worldly employment) or war service. He could give us no decision in this request, but would present it to the Czar.

        After the Czar had read it, then it would be sent over to the Commission. No one but the Czar could give an answer to this petition. The man said the minister had obligated him to speak to us, and to tell us this in his name.

        Then we went to our quarters, and when we arrived, a letter from home had arrived about which we were happy, especially so because all was still in peace and unity and also everything was healthy, spiritually and temporally.

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1873 Brothers search for a new place to live

         THURSDAY, OCTOBER 26

        We again went to Klaus, for we had certain information that the Czar would come on the 27th, and that his kitchen was here already. Because our papers for the Czar were still with Klaus, I went to him in the evening and found him home.

        After greetings, he said, Now, Hofer, what news does one hear? I replied, How should such strangers as we are, with very few acquaintances in such a large city, know much news? Furthermore, we have for the most part stayed in our quarters. Then he said, Well, the Czar is coming the 27th of this month. I replied I had already heard that, too, and because of that we came to get the official papers. We also wanted to request advice and instruction from him - a knowledgeable man in such matters - so that we may have the best opportunity.

        Then he said if he is to be completely truthful about the matter, he must tell us that giving the papers to the Czar is a matter of how lucky one is. I replied that God has helped us so far, so I believe he will continue to help us in our responsibility and situation, and as it pleases him, will permit it to be accomplished.

        He responded that he knows we will apply all possible effort, and if it isn't possible, then we will have to hand our petition over to others upon whom such responsibility falls. There are such persons whose responsibility it is to take official petitions to the Czar, namely Count Darrupykocr. One can freely request him to take it. It would be the same, or maybe even better, he told us, when such a prince presents such papers to the Czar. Then I replied that for this time there is nothing more to know and say and that we would await the proper time. ... I then took the papers, which was a rather substantial package, said farewell and went to our quarters.

        SUNDAY, OCTOBER 29

        I went to the city to inquire if the Czar would come soon to the city of Petersburg, for he had indeed returned from his trip in the empire on October 27, but had not arrived yet here. Until now he had been in Tsarski Selo. Because I couldn't determine anything, I went to the train station where he was expected to arrive, for there is a special train station for him alone to Tsarski Selo. There, I asked an official if the Czar would come today.

        He asked me why I asked about this. I answered that I would welcome seeing him, for it appears to me that a large parade is being prepared - especially at the train station. To this he replied the Czar was indeed to be here today at 10 o'clock, but no dispatch had arrived and he probably won't come today. Tomorrow, the officials have arranged for a maneuver to take place on the large plaza.

        MONDAY, OCTOBER 30

        Early morning, we were agreed that we, too, would go to the plaza where the exercise or maneuver took place, in order to see the Czar in person so that we would know him, which is necessary in order to hand over our petition to him personally.

        He rode by us, surrounded by all his generals, three times only about five faden (thirty-five feet) away. Otherwise, they were always in the middle of the maneuvers. He was easy to know for he always pointed to his breast with his right hand. Otherwise he was dressed as other royalty and rode on a white horse. The music and cannon shooting was such that it appeared as if the ground wanted to cave in.

        Dear brothers, you can about imagine what our thought were as we thought about giving our petition to so exalted person. For there were thousands upon thousands of person and everyone trembled, so to speak, before him. The greatest of all dignitaries didn't know how to conduct themselves before him and how to give him his deserved honor. It cannot be put words how mankind carries on and what goes on at something like this. The dignitaries present themselves with much ceremony in the presence of the Czar - with swords, the weapons beside the stockade, and the other implements. The soldiers stand at attention, ready to shed blood at a moment's notice. They appear to be the most furious, plundering animals. After we had watched this for about three hours we went to our quarters.

        TUESDAY, OCTOBER 31

        Early in the morning we went to the train station to inquire if the Czar had gone to Tsarski Selo yesterday after the maneuver. They said he didn't - rather, he went on a hunting trip and he would return to Tsarski Selo, either in the evening at 7 o'clock, or maybe the day after tomorrow. After we had asked about this all very precisely, we went to our quarters, for going to Tsarski Selo wouldn't help anyway. Furthermore, it was snowing quite hard and penetratingly cold.

        WEDNESDAY, NOVEMBER I

        We drove to Tsarski Selo and pursued everything possible to inquire how one could present our petition personally to the Czar, but it seemed to be impossible. Here the guards followed our every step, and wanted to know what we wanted. We replied nothing. They said if we didn't want anything, then we had no reason to be walking around on the Czar's court and immediately asked us for a pass. We told them we had a pass. They asked us if it was addressed by a certain Kontora. We said yes and had to produce it.

        The guard said if we had a petition, then we should go with him, and he would take us to the Czar's adjutant, who is just the man to present it to the Czar. We were told we could speak personally with this adjutant, but we admitted we did not have our petition with us, so immediately we had to leave. We sought quarters for it was nearly evening. Oh, God, what prayers went forth that tomorrow we might find the most favorable time for our cause.

        THURSDAY, NOVEMBER 2

        We went about our business, committed to God. As soon as we came into the court, we came under watch, and we had to state our purpose. Then an official took us to the adjutant who took our petition and examined it. He gave it back and said we should come again at 12:00.

        At 12:00 we again went to him and sat in the entrance outside his office. There was enough to see. There they all passed through, going about their business. I can't describe the order of these men. On their breast or shoulders there are so many honor insignias sewed on that they don't even resemble people; and besides that, they show such frightful pride.

        At last came the adjutant named Mahan Masann Mileradewitsch, a frightfully powerful man. He took our petition, examined it, and said, you are probably German. We confirmed this. He further examined our petition and said he would present it to the Czar in the evening. Then he left with a proud air.

        We just stood there and didn't know what to do now. His response was not sufficient for us and we had nothing to indicate to us what to do next. We then told his attendant that we cannot be satisfied with the adjutant's response. We wanted a more precise response, so that we would know what to do.

        Because of this, the adjutant came again. We told him we very much wanted a more precise response. He responded that he could not give a more precise response; furthermore, he told us that what became of our petition was not at all in his power. Rather, he told us it would first be considered, and he couldn't say when that would be, for the time for this has not yet been determined. Then he went back to his office.

        As this still was not enough for us, we again went to the adjutant and told him that we at least wanted proof that we had presented him with a petition, which he in turn would give to the Czar. Then he said we should write down his name, the day and date, and then he told us we can research the status of our petition at any time.

        He said once more he would place the petition on the Czar's table this evening, but whether the Czar would read it today or tomorrow he didn't know. He said, My duty is, and for this I was appointed, to give to the Czar, personally, papers that are addressed to him. Then we said, If you only would. He said, That I must do; else everything would cease.

        Then we said that we would very much like to talk to the Czar personally on behalf of our fate and destiny. He said this could not be, and that the Czar still couldn't tell us anything at this time, for nothing has been concluded - no decision has yet been made. Everything ultimately waits for a decision by the All-Union Council. That probably will take a long time, he told us.

        We agreed to go home, because we couldn't accomplish anything anymore.

        FRIDAY, NOVEMBER 3

        At 8 o'clock we left Petersburg.

        SATURDAY, NOVEMBER 4

        At 8 o'clock in the morning we came to Moscow. At 5:30 in the evening we left.

        WEDNESDAY, NOVEMBER 8

        Arrived safe and sound, with peace and joy, at our home place and were received with love and harmony by all the brethren with the greatest of spontaneity. All the brothers and sisters openly, with loud voices, praised our gracious God according to his unspeakable goodness, who again had returned us to them safe and sound through the guidance of his angels.

        Here Joseph Hofer's diary concludes, and our narrative continues as before.

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1873 Excerpts from Paul Tschetter's Journal

         At the same time brothers were appealing to the Czar, others were looking around for a new place in some other part of Russia or in another country where colonists were wanted, and military service was not compulsory. Russian Turkestan and even the distant province of Amur were considered as possible refuges, since both territories had just been acquired by Russia and met the necessary conditions. New Zealand and North and South America were also discussed, although the colonists' meager knowledge of these countries limited their possibility.

        In this concern, the Hutterites made common cause with the Mennonite leaders, and the correspondence with the official representatives of the Russian, British, Canadian, and North American governments is already in print, thus removing any need to reproduce the contents of the documents here.

        The Canadian government sent a special commissioner, William Hespeler, to southern Russia to suggest that a delegation travel to North America to investigate conditions there. In 1873, ten Mennonite and two Hutterian representatives were sent with exact instructions to request religious freedom, exemption from military service, suitable land at a moderate price, assistance - if possible - to pay the expenses of immigration, permission for a self-contained settlement with local autonomy, unhindered use of German, and the right to found their own German schools.

        They were the elder of the Alexanderwohl congregation, Jakob Buller; the representative of the Molotschna colony, Leonhard Sudermann of Berdyansk; the elder of the Volhynia group, Tobias Unruh; Andreas Schrag, representative of the Swiss congregations in Volhynia; the representatives of Bergthal Colony, Minister Heinrich Wiebe, with District Mayor Jakob Peters, and Cornelius Boer; the elder of the West Prussian congregation at Heubuden, Wilhelm Ewert; two representatives of the Kleine Gemeinde, Elder Cornelius Toews and David Klaasen; and finally, Paul Tschetter and his uncle, Lorenz Tschetter, as representatives of the Hutterites.

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1873 Paul Tschetter's Journal/on board

         A Journey to America

        April – August 1873

        SATURDAY, APRIL 14

        I started my journey to America, taking leave of my wife and dear children with a heavy heart and also taking leave of all my brothers and sisters. Due to circumstances, my brother Joseph Tschetter and my sister-in-law could not be present, although they had planned to accompany me as far as Nikopol. Their son had taken sick at Hutterdorf and they wished to visit him there. There were two brethren visiting at our home at the time, George Hofer and Joseph Hofer, and of these I also took leave. Love obliged my dear mother and father to accompany me as far as Nikopol and so we left with a sad and troubled heart, only God knowing if I should ever see my loved ones again. I put all my trust in the Lord that he might send his angels to protect us.

        There were also three brethren from Huttertal at our home, Peter Tschetter, Peter Mändel and Christian Hofer, who accompanied us as far as Nikopol, for it seemed the will of the Lord to have a number of our brethren present when we departed....

        SATURDAY, APRIL 21

        When we arrived at the Hamburg railway station we again found the same noise and bustle that we had already experienced in Berlin. All of a sudden we heard someone's voice above all the rest: Klassen, Toews, Tschetter, come to me. We were surprised to hear our names in a strange place like Hamburg but were informed that he represented the German Company and had orders to accommodate us.

        We entered a spacious hall in a five-story building, where boys and girls were dancing. I was almost terrified and shrank back. The man said, Follow me, I will give you a room where you shall be undisturbed. This was true. I inquired of him as to who these people were who found so much pleasure in dancing, upon which he answered that they also expect to sail for America on April 24. I said, They should rather pray than dance. Yes, he said, but we cannot always pray; we must enjoy ourselves. That is the way of the wicked world. We then went to our room and retired for the night.

        SUNDAY, APRIL 22

        I remained in my room until noon, read the Word of God and meditated. In the afternoon we called upon the agent August Bolten and presented to him our letter of introduction from Toews of Odessa. After he had read the letter, he said that he would do everything possible to accommodate us. We purchased second-class return tickets from him, two hundred dollars each, and he promised to ask the captain on the ship to give us a good cabin. We thanked him for his kind assistance and returned to our lodging place. The immigration building on one side faces the water front and rests upon strong piers.

        MONDAY, APRIL 23

        During the night, shortly before daybreak, many more emigrants arrived, mostly German, Mecklenburgers from Prussia, with women and children, numbering more than five hundred souls. They were emigrating for various reasons. Here at the immigration building all ate at one table and at a regular hour. Breakfast was served at seven in the morning and consisted of a large cup of coffee and white bread. At noon, soup, meat, and potatoes, and in the evening a cup of coffee. The board was good.

        In the afternoon I went out sightseeing in the city and among other places I drifted into a bookstore, where I purchased a little book on Menno Simons. I walked through the city and observed the hustle and bustle of the city, for Hamburg is a great business and commercial center with many canals and bridges, large warehouses, and an excellent harbor in which many ships were anchored. The people of Hamburg are mostly Lutherans. The city has large buildings, five, six, and seven stories in height. Most of the buildings face a waterfront and rest on piers. In the evening, I returned to my room and retired for the night.

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1873 Paul Tschetter's Journal/in America

         WEDNESDAY, APRIL 25

        In the morning we left our lodging place and drove to the ship which was harbored in the Elbe about two versts away. Here our passes were examined and we entered the ship with sighs and prayers to God, trusting our all in him that he might; guide and protect us on the wide and angry ocean. We departed; at eight o'clock in the morning in a small ship and after sailing for two hours we came to a very large ship which we entered and were assigned to our cabins. There were six beds in the cabin and since there were only four of us, two friends joined our company and shared the sleeping room with us. For a dining room and a sitting room there was a large hall. There was always plenty to eat, such as soup, meat, fish, cheese, butter, plums, cherries, nuts, apples and many other things, the name of which I did not know. Meals were served four times daily, one hundred eating at each board. Words fail me to express the table manners and courtesy of both waiters and patrons. From the Elbe we sailed the first day into the North Sea. The sea was calm all day and we slept soundly that night.

        THURSDAY, APRIL 26

        The sea was calm until ten o'clock in the morning, there the wind increased and the ship commenced to sway back and forth. I began to have a severe headache, but was able to partake of a good dinner. Some people had to leave the dinner table, and still others did not leave their cabins. Of our companions, Toews did not eat a morsel all day. I was also able to eat lunch and supper. As our ship sailed into the English Channel, shortly before evening, the wind increased so that we were unable to sleep very much. I began to feel so bad that I had to go on deck to get better air. As I watched the rolling waves and the ship plowing through huge mountains of water, my spirit went up to God to whose care we had entrusted ourselves. The godless were little disturbed by the great storm. They continued dancing and were merry. After a while I returned to our cabin and retired for the night.

        FRIDAY, APRIL 27

        When I awoke Friday morning, it was day, and the ship stood still. I thanked my heavenly Father for his protection for another day and night. I went on deck and in the distance could see Havre, France, a beautiful city with a fine harbor in which many ships were anchored. At Havre, we were detained for twenty-four hours, and spent the time sightseeing in the city. During this time our ship was loaded with a supply of coal and water. Around the city of Havre, several fortresses are located.

        SATURDAY, APRIL 28

        At eight o'clock in the morning, we steamed out of the harbor of Havre. Our hearts went up to God, that he might protect us on our voyage and send his angels to guide us on the wide ocean. After a lapse of two hours we lost sight of all land and now only the blue heavens and the deep ocean could be seen. The ship moved along smoothly that day.

        SUNDAY, APRIL 29

        Awoke all well and thanked my Lord for his Fatherly protection. The ship sailed on smooth seas until ten o'clock in the morning, when a storm arose which rocked the ship to and fro so that many of the passengers began to feel sick. Only those who were used to traveling on the sea and those who possessed a strong constitution were not affected. I, being frequently bothered with headaches, was also forced to retire to my room, although I was able to partake of a light dinner, lunch, and also supper. Many left the table while others did not even appear at mealtime. I thought and remarked to some of the people. Yesterday, you were so happy, and today you look so sad.

        MONDAY, MAY 7

        In the morning at ten o'clock, the flag was raised and we met a small ship from New York which escorted our ship back to the city. Oh, how the people all rejoiced that land was finally to be in sight soon. The pastor sang a song of thanksgiving with a group of men and women in which I heartily joined. It gave me great joy to know that there were at least some on board the ship who thought of praising God for his guidance and protection during our long voyage.

        TUESDAY, MAY 8

        Early in the morning, we sighted land toward the north after wandering on the large and stormy ocean for thirteen days. We all rejoiced at the sight of land. It was not until eleven o'clock that the magnificent Silesia stopped and we were all transferred to a smaller steamship and after steaming past more than one hundred ships in one hour, we landed at Hoboken. At noon we left the ship, went to the city and found a lodging place in the Karles Unrein Hotel, where we had dinner. During the afternoon and evening until twelve o'clock, I wrote letters and then I retired for the night in God's name.

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1873 Paul Tschetter's Journal/with the Mennonites

         WEDNESDAY, MAY 9

        New York is a magnificent and beautiful city with many large ships in the harbor and is very populous. The railroads run double-deck, supported by steel pillars. In the evening at eight, o'clock, we departed from Hoboken by train for Elkhart, Indiana. We passed through a tunnel two versts in length. Through out the entire night we traveled through a mountainous region.

        THURSDAY, MAY 1O

        At eight o'clock in the morning, the locomotive suddenly lost the rest of the train but returned to pick us up. Throughout the day we again traveled a country with lofty mountains, some as high as six hundred feet. The mountains are rocky and are covered with trees. People are found living at the foot of the mountains, plowing such small patches as they have cleared. On the mountain sides, there seem to be springs that develop into small rivulets flowing down the steep grades. The soil is chiefly of a yellowish color. The country with its many green trees seems not a bad region; very beautiful, but probably not so suitable for agricultural purposes.

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1873 Paul Tschetter's Journal/Search for Land

         SATURDAY, MAY 12

        At three in the morning, we arrived at Elkhart and remained in the station until morning. We could sleep little for there was much noise caused by steam engines. From New York we traveled to Elkhart in forty-six hours.

        In the morning, we called at the home of John Funk, a minister of the Old Mennonite Church. He was not at home, but we were cordially greeted by members of his family and given breakfast. The Old Mennonites have beards and shave around the mouth. They speak English rather than German. After breakfast, we called at the Funk publishing house. I was given a little book and also purchased a songbook.

        In the afternoon, many Mennonites came to Elkhart and a man named Isaac became acquainted with us and took us to his home. We wished to attend church services the next day and the church was not far away from Isaac's home. They do not live in villages like we do. Everyone has his own piece of land, which is fenced. Isaac's land is seven miles from the church. We arrived at his home just at sunset and were warmly welcomed. Isaac has a farm of two hundred acres of which one hundred acres is woodland. He also has a fine orchard.

        SUNDAY, MAY 13

        Awoke all well and gave praise to God for it. At nine o'clock, we drove to church with Isaac, where many people had already assembled. They gave me a seat among the ministers. It happened incidentally that an infant had recently died and so the funeral services commenced. Songs were sung for the opening, the first one in German and then another one in English. The first sermon was in German on the text 1 Corinthians 1:15 Then followed an English sermon of which I understood nothing. Prayers were said aloud and the people knelt, although some remained seated. After this another song was sung, and then the child was carried out and buried. While the child was being buried, the congregation sang another song.

        The Old Mennonites address each other as brethren and sisters. The ministers are elected, just as we do, and are finally chosen by lot. The Lord's Supper is taken twice a year, not at a definite time and not for the forgiveness of sins, but in memory of the suffering and death of Christ. They baptize when an applicant calls for baptism. The ministers do not marry couples if one is a member of the church and the other is not. Some marry couples if both are non-members and when they are later baptized they are accepted into the membership of the church and become brethren and sisters of the same. The ban is enforced as in our church. If the accused repents and confesses, he is again taken into the church.

        We again went to the home of Isaac, and a deacon went with us. I inquired of him why it was that they preach in the English language; whether it was against the law to preach in German.

        He said, No, the government does not object, neither does the government care what one preaches. The chief reason is that so few of the people understand the German language. I asked him why. He told me, Most of the people come from Holland and England and therefore know no German.

        MONDAY, MAY 14

        In the morning after we had risen, Daniel led in prayer and then we had breakfast. After supper he took us to Isaac, who lived four miles away. ... I inquired about the matter of military service. The ministers said their young men were exempt but during the last war they had to pay three hundred dollars for every young man who was drafted. * I asked about those who were unable to pay, and they said that the churches assisted those who were unable to pay that amount. During times of peace, these three hundred dollars need not be paid. In America so far, I have seen very few soldiers.

        I inquired if Mennonites bring suits into the courts and if they are required to vote. I was told that the Mennonites do not go to court, and the matter of voting is voluntary. In regard to taxes, I was informed that a person's property is first assessed and then he pays according to the amount of property possessed, so much per one hundred dollars. Isaac said that he owns 145 acres of land and paid forty dollars list year, payable to the county or district wherein one resides.

        In the afternoon, Isaac took us to Elkhart, but Funk was not at home. As a matter of pastime, I went to see his press. The machinery and the speed with which it works is a marvel. I have never seen anything like it. At ten o'clock the same evening, Funk came home.

        TUESDAY, MAY 15

        In the morning, Funk told us that Suderman of Berdjansk and Buller of Alexanderwohl had telegraphed that their ship would arrive in New York on Wednesday and he advised us to wait until they had arrived and thus work with them together in our appeals to the government.

        Funk said he would accompany us since we were unacquainted with the English language.

        WEDNESDAY, MAY 16

        In the morning after breakfast, David, one of the Old Mennonites, took us to the Amish Mennonites, who live six miles away, and left us at the home of a minister named Mosi, where we had dinner and supper. After supper, Mosi took us to another minister where we remained for the night. The Amish Mennonites are more plain in their style of dress as well as in their homes, in comparison with the Old Mennonites. They are not permitted to wear loudly-colored clothes or to dye anything in a gay color. Their clothes must be of one color. They use hooks and eyes instead of buttons, except on trousers. The men must wear hats instead of caps. Their trousers are of a blue color and have a tight fit. The slit in the trousers is on the side instead of in front. They are not permitted to cut their beards around the mouth. The hair is worn long. Girls and women must cover their heads with a white hood. In their style of clothes, the Amish Mennonites agree with our Hutterites.

        They have no church buildings but have their church services in the different homes. The man in whose house the services are held must then furnish dinner for the entire group. Visiting ministers may not preach in their services. The Old Mennonites are more hospitable to visitors than the Amish Mennonites, but they also have their dark sides. The minister at

        whose home I stayed had three guns in his house, and everyone in the house smoked, even the women. What is worse among the Old Mennonites, is that even the ministers smoke.

        The country in this community is very prosperous with fine orchards and pastures and beautiful fields of grain. The people seem pale and not very healthy. They have plenty to eat and in my opinion they eat too much, especially of sweets and fruits.

        If they would eat more sour foods, they would look more healthy. They do most of the work themselves, for I did not see many hired men and maids.

        THURSDAY, MAY 17

        In the morning after I had arisen from my bed and as I walked out into the yard, I heard someone shooting. Who would be shooting so early in the morning, I thought, and just then a gray-haired old minister emerged from the woods, gun in hand. I did not know what to think and much less what to say. What a fine example of a non-resistant Mennonite! We had breakfast at his house and I purchased from him a Martyr's Songbook for one dollar. ** After that he accompanied us to Elder David.

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1873 Paul Tschetter's Journal/Canada

         TUESDAY, MAY 22

        As we did not know the brethren who had just arrived from Russia, we proceeded on our journey alone with John Funk.

        We boarded the train at Elkhart at four-thirty in the morning and at eight we arrived in Chicago, which is one-hundred two miles from Elkhart. The city is located on Lake Michigan, and has a large navigable canal. This city nearly burned to the ground one and one-half years ago. The people say that since the creation of the world, there never has been a fire like that. The loss of the fire was estimated at $200,000,000. Many people lost their lives.

        By this time, large portions of the city have been rebuilt. There are buildings from seven to eight stories in height. We went through many long and crowded streets and came into Chicago by a subway, such as they have in Berlin. This passes under the Chicago River. It was a fathom high and one and one half fathoms wide with an arched ceiling laid out with brick, like a cellar.

        The inside was cool. The street cars passed through the tunnel while over it passed boats and steamships. It took us fifteen minutes to walk through it. One's mind can hardly comprehend what man is able to construct. According to all these things the end of the world must be nigh.

        Because I was very tired and did not feel well, we went to a hotel to rest. Later in the day, we went to the city to look for the brethren, but could not find them. We then looked up the railroad station agent and inquired about the land and then returned to our room.

        WEDNESDAY, MAY 23

        Because there was no hope of meeting the brethren in the city, we boarded the train at ten in the morning for St. Paul. This city lies in the state of Minnesota, four-hundred eight miles from Chicago. We traveled through all kinds of territory.

        At first the land was beautiful and level with plenty of water and thick woods. Then we came to a hilly region with many bridges over streams and then more level country. After twenty-one hours, we arrived at St. Paul.

        SUNDAY, MAY 24

        At seven o'clock this morning we arrived at St. Paul and went to the business section of the city. We made our headquarters at a hotel. The hotelkeeper's name was Wildenjager. In the forenoon we went to the courthouse to inquire for information. They treated us courteously, asked for our names, and said that in the afternoon we could meet a man who had also lived in Russia. He would explain the different lands here in America, for there are railroad lands, government lands, and school lands.

        He said he would see us in our rooms at two o'clock in the afternoon. At that time, he came to our room and gave us much information in regard to the land. He took us to the railroad agent, who also has millions of acres to sell at reasonable prices. We received telegraphic information that Suderman and Butler were also on their way to St. Paul.

        This city was founded sixteen years ago. It is not a very large city, but has fine buildings and is quite important in trade: and commerce. One can buy everything that is needed.

        In the evening the Bergthaler deputies, Jakob Peters, the village mayor (Oberschulz), Henry Wiebe, a minister, and Cornelius Boer came to our room. Oh, how glad we were to see them. It seemed to me that they were of my own. They had already visited many parts of the country, but as yet had not found homes. They had been in the South in the state of Texas and informed us that people in that state were already harvesting wheat, but they did not like that country. After talking over many matters, we retired to our rooms for the night.

        FRIDAY, MAY 25

        Arose well, thanks only to God the Almighty for his Fatherly protection and guidance. The Bergthaler brethren came to our room. We asked them to travel with us, but they said that they had already promised to join the Molotschna brethren, who were to meet them in the city. In the morning we proceeded to the station, Wiebe helping me to carry my baggage. On the way we talked about nonresistance and how he liked the country here. He said the country did not appeal much to him and that after all, the question of military service is the most important. He thought that it would not be possible to secure total exemption from military service in the United States but that the English government would be more liberal and grant a charter guaranteeing exemption from military service, which was better than what this country could offer.

        He spoke very sensibly, so that I immediately learned to love him. He said one should not only consider the land question, but also not forget the matter of freedom, for that is the reason why we came to this country and are making this long journey.

        Then we took leave, boarded the train and left St. Paul. The city lies on the Mississippi River and a long bridge several fathoms high spans the river at this point. Our destination was Duluth. At first the country was quite level but somewhat woody and then came many rocky cliffs.

        We crossed five different bridges, so high that one became dizzy when looking into the deep below. I estimated the height over one hundred feet and the stream was so swift that it had the force of fifteen thousand horsepower. The name of the river was St. Louis.

        At four-thirty we arrived at Duluth. The city is located on a lake, which was full of floating ice. The city is only small, having been founded only four years ago. On one side the city lies on a high hill with many trees.

        The city is one-hundred fifty-six miles north of St. Paul. Due to the ice, it was quite cold. We remained in the city for the night. There is also a large immigration house here, built by the railroad company for the welfare and comfort of the immigrants, as well as for their own interest and profit.

        SATURDAY, MAY 26

        At seven in the morning, we again took the train, traveling toward the southwest because the country here seemed too cold to us and grain was planted too late in the season. We journeyed through level plains of woodland with many lakes. Here and there one could see a miserable hut inhabited by Indians. These Indians are quite civilized and would not hurt anyone. At eight o'clock in the evening, we arrived at Glyndon, where a large immigration hall is located, built by the railroad company. We decided to remain here over Sunday because lodging is free and meals could be secured at very reasonable rates. The land around Glyndon is very level. It is probably too wet most of the year and that is a great drawback in spring plowing. Several people have already settled here. The distance from Duluth to Glyndon is two-hundred fifty-eight miles and it took us thirteen hours to travel the distance by train. In the evening there was a great thunderstorm accompanied by rain and wind.

        SUNDAY, MAY 27

        In the morning when I awoke all well, thanks to God the Spirit told me that this was Pentecost. A longing immediately overtook me to be with my wife and children and celebrate Pentecost with them. I became very sad and began to think how I could possibly comfort myself in this wilderness. I took out my Martyr's Songbook and read a few songs. I then saw what people had been willing to suffer for the name of Christ.

        I took new courage and felt better. I reconsecrated myself wholly to God and to his Fatherly care.

        MONDAY, MAY 28

        Awoke rested and much refreshed, praise to God. After breakfast we rode out for a distance of a few miles into the country on a wagon to see how the farmers were getting along in their work. There were as yet only a few pioneers settled in this region. Much of the land that had been plowed was yet under water. The wheat had only a poor stand and was very weedy, due to late seeding. The grass was only thin and small. The land was very level and the soil was black, but somewhat sandy. It seemed to me that were we to settle here, we should never be threatened with famine, and, provided we were industrious and God-fearing, the Lord would not withhold his rich blessings. Since the region seemed somewhat cold and spring came rather late, we decided to go further south to investigate conditions there.

        All Monday we had our lodging place at the immigration house.

        In the afternoon, we again journeyed out into the country in another direction. The land here seemed better than that which we had seen in the morning because it was richer in grass.

        We drove around the fields the entire afternoon and in the evening we met our brethren, Jakob Buller, Leonhard Suderman, Wilhelm Ewert of Prussia, Tobias Unruh of Poland, Andreas Schrag of Poland, Bernhardt Boer, Heinrich Wiebe, and Jakob Peters of Bergthal. We drove on for another short distance and came to the little town of Fargo, where we remained for the night.

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1873 Paul Tschetter's Journal/Grand Forks and Minnesota

         TUESDAY, MAY 29

        In the morning after we (sixteen of us) had rested, praise to God the Highest, we prepared at five in the morning to leave Fargo. The Red River is the boundary line between the state of Minnesota and the territory of Dakota. The land around Fargo, for a distance of 60 miles in length and 35 miles in width, is extremely level and has few trees. Then it becomes more hilly and somewhat stony with numerous salt lakes, one of them being one-half mile across. This lake is spanned by a bridge.

        There are also streams here and there with trees along the banks. The lumber can be used only for fuel. The soil is black with a mixture of sand farther into the subsoil.

        At two o'clock, we arrived at the James River. We were now one hundred miles from Fargo and we decided to go no farther. Funk said he knew the land well in this region and there was no use in going any farther, because the land gets no better than that which we have already seen. The farther we go, the farther we get from Fargo and from the lumber regions, so that it would be quite difficult to settle for those reasons.

        The railroad continues for just another hundred miles and then ends. We took the same train back to Fargo at four o'clock in the afternoon because the land around that town looked better to us. At one o'clock the same night we arrived at Fargo.

        WEDNESDAY, MAY 30

        After breakfast, six of us, in two wagons belonging to the railroad company, together with Funk and two agents, drove out into the country to investigate the land thoroughly. We drove through many fields. The land is so extremely level that it would be impossible for water to be drained in a rainy season. There is much tall grass around the wet spots, but the ground is not marshy. The grass is only thin, the soil is black with a sandy subsoil and further down we find a gray loam, but less sandy. One man was seeding oats.

        We spent the entire day roaming through the fields. We had a lunch under the open sky which the agents provided for us and late in the afternoon we again returned to our quarters.

        FRIDAY, JUNE 1

        At eight o'clock in the morning we began our journey on the ship and at two o'clock in the afternoon we departed from Moorhead, (north along) the Red River to Manitoba, twelve of us brethren from Russia. The steamship was five fathoms wide and twenty fathoms long. The Red River has a width of twenty fathoms. In the evening the ship stopped and soon the godless life of the people on deck began with music, card-playing, and dancing....

        MONDAY, JUNE 4

        At eight o'clock in the morning we arrived at Fort Pembina in North Dakota. Here I saw soldiers in uniform, also many cannons. They were the first soldiers I had seen in America, and I had traveled in this country for more than a month, in different cities, etc. We proceeded a little farther to the Canadian boundary line, where we all marched out of the ship and then again back into the ship in single file. We were all, inspected by the English government officials. Everyone was asked where he was from, his age, name, and occupation. All was put on record. This was at ten in the morning.

        TUESDAY, JUNE 5

        At five in the morning, we stepped from the ship and walked to the city, which was one-half mile from the river. The name of the city was Winnipeg. It is only a small town. Along the river there are numerous fortresses guarded by soldiers, belonging to the English government. The soldiers wore red uniforms. From Fargo to Winnipeg is 224 miles by land and somewhat farther by water, but I am not certain how much.

        In the afternoon, we were called before the governor. He was very kind and friendly and spoke much, but all in the English language. Hespeler was our interpreter. The governor spoke of all the advantages that they could give us, but of course, one cannot depend on that. In the afternoon, twenty of us in three wagons drove out into the country to look at land and talk to the farmers.... The land does not seem bad. The soil is a black loam with not much sand. The wheat stand was small but looked fresh and healthy. One could also see considerable unthreshed wheat left from the previous year.

        WEDNESDAY, JUNE 6

        At nine o'clock in the morning, twenty-five of us again drove out into the country in five wagons with two extra wagons for tents and provisions going in advance. As we were about to leave with our wagons, we were all lined up and a man came carrying a tripod with a box and glass on top. I was wondering what he wanted and was informed that he would take a photograph of us, which was not to my taste, because I do not like to have my picture lying around in all parts of the world.

        But what will you do with the world? World is world and will remain world until the Lord will come and end it all. We then took the ferry boat and crossed the Red River. After we had journeyed fifteen miles, we halted, fed our horses, and had dinner while it rained quite hard. In the afternoon, we continued our journey through many muddy and marshy places. At one place the horses slipped and fell and we had to draw the wagons out by hand. The roads were very bad.

        FRIDAY, JUNE 8

        At ten in the morning, we continued our journey and soon we came to a house where only the wife was at home and she spoke a beautiful German. They had been living in Canada for two years and we talked about many things with her and asked many questions. She praised the country, very likely because she wanted neighbors.

        In America, the people are all alike in that respect, i.e., everyone praises his own community because he wants it settled. Every merchant praises his own ware. This region seemed more subject to drought. We crossed several streams and at noon had our dinner, but the mosquitoes were so bad that one could hardly defend himself.

        In the afternoon, we drove on, crossing still other streams. On one occasion we led the horses across the stream. A little farther on we remained for the night, but the mosquitoes were terribly bad.

        SATURDAY, JUNE 9

        After breakfast we again traveled on for fifteen versts, then had dinner and from thence proceeded on to the town of Winnipeg.

        The land through which we traveled that day was marshy and quite woody, but I reckoned the lumber could be used only for fuel.

        At some places the land is good, but railroad facilities are poor. The town of Winnipeg is forty-five versts from this land and the roads are very bad. The lumber for building purposes must be shipped by way of the Red River from Minnesota.

        To most of us, the Manitoba country was not to our liking, but seven of the brethren liked it and wished to journey another one hundred versts to the southwest, where there was some more land for sale. The five of us, Lorenz Tschetter, Ewert, Schrag, Tobias Unruh, and myself and Brother Funk, decided to return to Dakota and meet the other brethren at Moorhead within two weeks. We took leave of the brethren and at midnight boarded our ship.

        MONDAY, JUNE 11

        At eight o'clock in the morning we stepped from the ship at Fort Pembina after journeying on the river for one hundred versts. A large wagon with four mules and one wagon with one horse were given to us to go out and see the land. At noon we started out, going westward into Dakota. On one side of the road were thick woods of oak and lime trees with the Pembina River winding its way through the woods.

        A short distance (three to five versts) to the north is the Canadian boundary line. We drove on for twenty-seven versts and found very beautiful land with black soil and an excellent growth of grass. Some grasshoppers could be seen, but not as many as in Manitoba.

        We remained for the night at the home of a man who was part Indian. He himself was not at home. His wife and servants treated us very nicely. He had a beautiful house, the floors covered with rugs. He had about 40 head of horned cattle. The housewife gave us a good supper, for they are wealthy people. After supper, we took a walk into the woods, where we found many beautiful trees such as oaks, poplars, and limes, often so thick that two men could hardly reach around them. We came to a stream that flowed swiftly enough to drive a fair-sized mill. Then we again returned to our lodging place, where we sang a few songs, held a short prayer service and retired for the night.

        TUESDAY, JUNE 12

        We slept very well and had a good night's rest, praise to God. The lady gave us breakfast, for which we paid a little, but not much.

        We drove eight versts farther in the country. Here the land was quite sandy and the grass was thin. After going another twenty versts, we came to a German farmer who was very friendly to us. Here we fed our mules.

        He told us many interesting things about the land. Barley is seeded about April 24 and cut about June 28. Wheat is seeded about April 20 and cut July 20.

        In the afternoon, we again climbed two steep mountains. Here was a level plain forty-five versts long and five versts wide After driving about nine versts around this plain we again returned and had supper at Emerling's place. We sang a few songs and Brother Schrag led in prayer. After that we retired for the night.

        WEDNESDAY, JUNE 13

        In the morning, Brother Ewert led us in prayer and then we had breakfast. After breakfast, we decided to look at land on the other side of the river, but since it had rained considerably during the night, Emerling said it would be impossible to cross with our large wagon and four mules, but he thought it might be possible to cross with one horse and small wagon. Only one of us could go along with the guide, since the wagon was so small. I was selected to go along and see the land and report in the evening.

        We crossed the Pembina and two other small streams. After driving for nine versts, we came upon a level plain between the Pembina and Tongue rivers, a stretch of land eighteen versts wide. The land is at first level and the soil black, but there is a great difference in soil at different places, here sandy and again heavier.

        The land seems a most excellent country for cattle raising with plenty of water and grass. The man with whom I drove could not speak German and I could not speak English but we managed to understand each other by means of signs. I spoke to him in Low German (Platt Deutsch) which he could understand quite well, for there is a great similarity between Platt Deutsch and English.

        We then returned home, crossing the Tongue River, which flows into the Pembina three versts away from the Red River.

        At six in the evening we came to the town of Pembina. I was very hungry and went to a German man named Abels, who was a butcher in the town, and he gave me something to eat.

        A little later the other brethren also came and Abels also gave them something to eat. We remained in Pembina for the night.

        THURSDAY, JUNE 14

        At four o'clock in the morning, we boarded the ship for Fargo to look at some land in that neighborhood. The land from Pembina to Fargo is woody on the eastern or Minnesota side of the river, but the western or the Dakota side has no trees and the land would make an excellent cattle raising country. I composed a song today while sailing on the river, to the melody,

        Barmherziger getreuer Gott.

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1873 Paul Tschetter's Journal/Nebraska

         FRIDAY JUNE 15

        At three o'clock this afternoon, Brother Funk and I left the ship at a town called Grand Forks and traveled with the mail coach instead, because we could get a better view of the land.

        At this point, the great Red River branches off to the Minnesota side. Many logs are seen floating to Manitoba. From Pembina to Grand Forks is a distance of one-hundred twenty versts and from Grand Forks to Moorhead is one-hundred fifteen versts. At Grand Forks, there is a saw mill and a large store where almost everything can be purchased. Since we could get no horses here, we remained in Grand Forks for the night. We were invited to supper by a man named Andreas.

        After supper, I walked out into the country and found very fine level land, black soil, and a good growth of grass.

        Since it got to be quite late, I again returned to the town and remained at the post office for the night. I composed a song today, The New Jerusalem.

        SATURDAY, JUNE 16

        We continued our journey with a two-horse mailcoach, crossing a good farming country along the Red River. The soil is black and grass is plentiful.

        The land along the Minnesota side has many more trees than that on the Dakota side. After going for thirty-three versts we changed coaches, now taking a four-horse coach and a different driver. We drove on for eighteen versts.

        Here the land was lower and there was excellent hay land. The water in the streams was clear and the land was settled with here and there a home.

        We then changed to another four-horse coach and went on another twenty-one versts and changed again for the next twenty-one versts. Here we found many roses blooming.

        For the last twenty-two versts we again changed coaches, and at ten in the evening we arrived at the town of Moorhead. I walked across the Red River bridge to Fargo, a distance of one verst, to my old lodging place and found a letter waiting for me from my wife, and was very glad to hear from my loved ones at home. The other brethren, who had come by ship, had not yet arrived, and so I remained here for the night....

        MONDAY, JUNE 18

        At six o'clock in the morning, we left Fargo for the west. After we had gone about twenty miles the train stopped. We stepped off and proceeded by wagon to our tents that bad been pitched not far away. The land here is somewhat low. We took two teams and drove to the northwest, where we found numerous streams and fine level land with grass quite plentiful. At noon we returned and had dinner in our tents....

        I walked six versts to the south from the railroad and crossed numerous streams. The land seemed dry, although grass was quite plentiful. I returned home after dark and met the other brethren, who had just returned from their drive. We had supper in the tent. Tobias led us in a brief prayer service and then we retired for the night in our tents.

        TUESDAY, JUNE I9

        We sang a song of praise and I led the group in a short prayer service, after which we had breakfast in our tents. We again drove toward the north and east to look at some lands. Here the land was woody at some places. There were numerous streams and grass was plentiful. The land is more rolling, but the low places are not marshy. Some sections are quite stony. In the evening we returned and had supper. Brother Ewert led in prayer and, after singing a song, we retired for the night in our tents.

        WEDNESDAY, JUNE 20

        After morning services and breakfast, we drove ten versts to the northwest as far as Rush River. We found tall grass. We had dinner on a spot near two trees standing close together with another lone tree standing not far away. Then we crossed the Maple River and the railroad tracks and drove to the southward. For four versts along the Maple River the land had plenty of moisture, but the last one hundred versts the soil was dry.

        THURSDAY, JUNE 21

        After breakfast and morning service, we packed our tents and drove seven versts south through a low and grassy valley, then seven versts west and again ten versts south, across the Maple River, which here has steep banks. At places, one could see trees. Then we drove ten more versts southwest. Here the land was higher and grassy, trees quite plentiful and many flowers, especially along the river banks. Upon returning to our tents in the evening, we had supper and Brother Schrag led us in prayer. When we retired, a great rainstorm came with thunder and lightning, but we remained dry for our tents were well made.

        FRIDAY, JUNE 22

        After morning services, conducted by Brother Ewert, and breakfast, we drove twelve versts westward. The land was somewhat higher and quite stony.

        Here we crossed the railroad and we saw a large machine operated by steam, with a long arm and shovel at one end. This arm raised, bringing up the shovel with a half-load of dirt and in this manner loaded a railroad car with dirt in a few minutes. We crossed the railroad track and proceeded northward for about ten versts. The land here was still higher and also stony. Then we again returned to the same spot where we had crossed at noon, drove west two versts, left our teams at that place and boarded a train for Fargo, which was thirty-seven versts.

        Upon our arrival there, Lorenz, Tobias Unruh, and I walked across the bridge to Moorhead where our baggage was stored at the home of a German man. We remained there for the night.

        MONDAY, JUNE 25

        After prayer service and breakfast, the brethren Buller and Sudermann went out west to see the land along the railroad that we had gone over several days before.

        Lorenz and Tobias drove out to a farmer near Fargo. They found good land and an excellent stand of grain. The wheat that had been seeded April 19 and the barley that had been seeded May 5 were now heading on June 25.

        They brought samples of the grain along to town. This grain was the second crop on that land, it having been broken the year before.

        TUESDAY, JUNE 26

        I remained in my room in the forenoon. In the afternoon, a man came over to our room with Dakota and Minnesota maps and showed us where we could have access to good pine lumber. He was an official representing the forest department and advised us to buy woodland at $1.25 per acre, eighty to one hundred miles from Fargo.

        The wood could be floated to Fargo on the Red River. The man was not able to speak German, so he went to get a German interpreter.

        He gave us Dakota and Minnesota maps. This German man invited us to his home and we accepted the offer. He lived with his father, mother, and two grown sisters. They were very friendly and told us many things.

        They had already lived at many different places, but liked it best here in Fargo. They gave us some good beer to drink. Their house had only very thin walls, and I asked the man if it was not too cold in winter. He said it was not.

        We again went to our rooms and in the evening the English man called on us again, bringing a letter I was to carry and deliver to the governor of Minnesota, at St. Paul. He also gave us a jar filled with sod. Later in the evening the other brethren who had gone out west to see the land returned and told us what they had seen. They liked the land very much.

        WEDNESDAY, JUNE 27

        We left Moorhead at ten in the morning with a fourhorse mailcoach, seven of us brethren of the delegation and Funk. Because it was quite crowded, I sat with the driver, which suited me very much, for I could thereby get a much better view of the land. The land for the first eighteen versts was higher, with black soil and a fine stand of grass. We went another thirty-three versts and reached McCauleyville. Here the horses were again changed and after driving thirty-three versts farther, horses were again changed. We continued fifteen versts more and arrived at Prickeritz at eight in the evening.

        We drove fifteen versts more and came to Breckenridge, where Seper of St. Paul and the railroad agent waited for us. We remained in Breckenridge for the night.

        THURSDAY, JUNE 28

        We left Breckenridge at seven in the morning by train, with Seper and the railroad agent. At ten, we arrived at Douglas, which is sixty versts from Breckenridge. Here teams were already waiting for us to take us out to the land. For the first fifteen versts from Breckenridge, the land was a low plain, then the next thirty versts somewhat higher and the last fifteen versts somewhat more hilly with small lakes on both sides of the railroad line.

        In the distance, one mile away, one could see some forests. At eleven in the morning, we went out in two wagons to look at the land.

        We drove for twelve versts and then returned. We found many small lakes, a number of them every mile so that about one-third of the country is under water. Near these lakes, the grass is very tall and the land near the lake shores is quite stony. The soil is black with a mixture of shiny sand slightly beneath the surface. Still further down there is a yellowish loam.

        The grass is not so thick, although the wheat along the roadside looked good and was just heading. The height of the wheat came up as far as my arms. The corn also looked nice and green. The region as a whole did not appeal to me, especially for village life as we have it in Russia, because there is too much water and bottomland.

        In the afternoon, they took another drive to the other side of the railroad line, but I did not go along because it was too crowded. The brethren came back in the evening and reported that they liked this land much better than that we had seen in the forenoon, but it was already settled considerably. We remained for the night at the railroad station.

        FRIDAY, JUNE 29

        At ten in the morning, we took the train from Douglas to St. Paul and arrived at Willmar at two in the afternoon, the distance being 108 versts, just half the distance to St. Paul. The land is hilly and has many small lakes. It is quite well settled.

        I saw many fields of wheat, oats, and barley. The stand was good and the grain was just heading. From here we went to Litchfield, a small town forty-eight versts from Willmar. At Darwin, 108 versts from St. Paul, the land becomes wooded.

        SATURDAY, JUNE 30

        When we arrived at our rooms, we found a man waiting for us who wished to show us the sights of the city. We went along with him and he showed us the whole town. After dinner, at two o'clock, we boarded the train for St. Paul, where we were to see the governor and get information from him in regard to the lands and the matter of exemption from military service.

        But he could speak only English and no German and so Brother Funk acted as our interpreter. He promised us the best of everything in his power, but in regard to the matter of exemption from military service, he did not say much because it was not within his power. Then we returned to our rooms for the night.

        MONDAY, JULY 2

        I felt somewhat sick this morning because I drank too much ice water in the great heat. At 8:00 in the morning we went to the railway station. A special car had been attached to the train. The car had sleeping accommodations, a very convenient thing, because I felt sick. The old man Seper was with us, as well as a young man by the name of Rosen, who was a Mennonite. His father is a minister in Hamburg. A railroad agent was also with us. At two in the afternoon we arrived at St. James, where we had dinner. Then we came to the little town of Worthington, which is 250 versts southwest of St. Paul. The land covering these 200 versts is mostly rolling prairie land with black soil.

        We arrived at the little town of Worthington shortly before evening. Here we stepped off in order to see the land. Sixteen of us went out in four wagons, driving six versts, and then returned to our rooms. The land was hilly with quite a good stand of grass. The grain along the roadsides was small.

        TUESDAY, JULY 3

        In the morning, we proceeded by special train thirty versts eastward to Heron Lake and from there we went out in four wagons, fifteen of us, to see the land. We drove until noon and then stopped for dinner at the home of a farmer who lives in a grove of trees.

        The growth of grass was quite plentiful, but the grail along the roadside was quite small, thin and of a yellowish color

        In the afternoon we drove another thirty versts, following a different route. Then we returned to Heron Lake and took our train back to Worthington, where we remained for the night.

        WEDNESDAY, JULY 4

        I did not feel well when I arose this morning. We again took the train to Worthington and went out by wagon twenty versts to see the land.

        Here the wheat was also small, thin, and suffered from drought. The grass was quite plentiful. The soil is sandy and mixed with saltpeter. The water is likewise mixed with saltpeter.

        Later in the afternoon, a hot wind came up, the same as we sometimes have at home. The land is hilly and has deep valleys here and there. We drove as far as the town of Windom, which is forty-five miles from Worthington. Here we had dinner. Then we went to Sioux City, which is located in the state of Iowa, 150 versts from Worthington. The Minnesota line is twenty versts from Worthington. We had supper in the town of LeMars. At ten in the evening we arrived at Sioux City and were met by another railroad agent.

        The old agent who had been with us for the last few days then took leave of us. Rosen also took leave of us and we remained for the night in Sioux City.

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1873 Paul Tschetter's Journal/meet with President

         THURSDAY, JULY 5

        The town of Sioux City is located on the Missouri River near the boundary line between Iowa and Nebraska. We left Sioux City at seven in the morning and arrived at Council Bluffs, a small town. Here we changed trains, crossed the Missouri River over a large bridge one verst in length, and came to Omaha, Nebraska. Omaha is 150 versts from Sioux City. Then we went as far west as Columbus, another small town, 138 versts from Omaha. Here we stopped and became acquainted with some colonists, who had recently emigrated from Odessa, one of them by the name of Hildebrand. Most of these people had purchased farms, while one of them had entered the mercantile business. We talked over many things with them. The women were especially anxious to tell of their trip from Odessa to America.

        They were all well pleased with their new location. We remained at the home of Hildebrand for the night.

        FRIDAY, JULY 6

        After our usual morning services, we drove twelve versts to the north of Columbus in four wagons, fourteen of us. The country is excellently suited for wheat, oats, and corn. The grass was not particularly plentiful. The land is rolling and streams are scarce. Water is found 113 feet in the ground. Wells are made by boring, so that a narrow pail can be used for drawing water from the well. The soil is mixed with a grayish sand and loam. There are no forests here and the lumber for building purposes must be shipped from Minnesota.

        After we had viewed the land, we again returned to Columbus, where we boarded the train at four in the afternoon for Ayr Junction, 104 miles from Columbus. After we had left Columbus, I found I had forgotten my little box, which contained some valuable papers, at the place where we had stayed overnight. What I was most concerned about was the fact that among the papers was also my pass. I informed the agent about it and he wired back. When we arrived at Ayr Junction the reply was already there. The agent said that by Monday I would have my box. Two other agents joined us here while the two former ones who had accompanied us so far left us. We remained here for the night.

        SATURDAY, JULY 7

        We traveled by rail as far as Lamel, a small town fifteen versts from Ayr Junction. Here we had breakfast and then went out in four wagons, sixteen of us in number, to view the land. We drove as far as a little stream known as the Little Blue River thirty versts from Lamel. Here we ate dinner and went on an other twenty versts as far as the Red Cloud River, where we remained for the night at the home of a man.

        During the entire stretch of fifty versts we struck only three farm homes. The land is quite sandy and grass does not seem plentiful, hardly enough for pasture. At places one finds ruins of old mounds and ditches. Water can be found only deep in the ground and in the entire distance we found only one small insignificant stream. The region is entirely treeless and far away from all hustle and bustle.

        SUNDAY, JULY 8

        We spent Sunday in the state of Nebraska, five miles from the Kansas boundary near the Red Cloud River. We spent the day in our rooms and attended services in a church in the evening. The sermon was preached in English by a minister who traveled with us, and we sang a song in the German language.

        MONDAY, JULY 9

        At three in the morning, we traveled back fifty versts and at three in the afternoon we arrived at the little town of Hastings. Then we went to Sutton, Fairmont, and Crete. In this last-named town I received my little box of papers which I had forgotten at Columbus the week before. Here we had supper. At midnight we arrived in Lincoln, the capital of Nebraska. From Hastings to Lincoln, the distance is 186 miles and we remained in Lincoln for the night.

        TUESDAY, JULY 10

        In the morning, eleven of us took a car to get a view of the city. The car came to our door and took us all along. My, how tired I am of all this travel and sightseeing by this time, but I could not refuse and so I went along. When the rest wished to go another one and one-half miles to bathe in a salt spring, I refused and retired to my room.

        We left Lincoln at eleven in the morning, and arrived at Plattsmouth at three, fifty-five miles from Lincoln. Here we boarded a steamboat and crossed the Missouri River, two miles wide to the Iowa side and traveled by train fourteen versts farther on, where we took leave of the other brethren, Lorenz Tschetter, Tobias, and myself going directly to Elkhart, while the other brethren went to Summerfield, Illinois.

        Brother Funk went to the state of Missouri to visit one of his brothers.

        We were all to meet at Elkhart on Sunday evening. We traveled throughout the night.

        WEDNESDAY, JULY 11

        Early in the morning, we came through Galesburg, where we had breakfast, and then to Aurora, a large city, and at three o'clock in the afternoon we arrived in Chicago. We were met there by a German man named Resla, who had orders to meet us from the railroad agents in Nebraska.

        He took us to a German hotel. From Plattsmouth to Chicago is a distance of four-hundred fifty miles.

        At five in the afternoon we boarded the train and arrived at ten that evening in Elkhart, Indiana, one hundred and one miles from Chicago.

        We went to Brother Funk's home, where I expected a letter from home, but was disappointed....

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1873 Petition presented to the President of the US

         SUNDAY, JULY 15

        Felt somewhat sick when I arose in the morning. At ten we went to the church services where many people had assembled. I gave the opening sermon and Tobias Unruh gave the main sermon. After the services, Isaac took us to Leatherman, one mile away, where we had dinner with some other brethren who were also ministers. In the afternoon, we accompanied Isaac to another church six miles away where a service was to begin at four.

        There we also met Lorenz and Schrag. They informed us that Ewert, Buller, and Warkentin's son had gone to Texas and that Sudermann was in Elkhart. Tobias Unruh led in the opening sermon, and I gave the main sermon. My text was Col 2:1, I would that ye know what great conflict I have for you. The congregation was rather small, but when the sermon was over there were even less. Hardly any were left except the ministers. Very likely the sermon was not to their taste.

        In the afternoon, we had to talk over some matters in regard to conferring with the government. Some of the brethren first wished to go to Canada before conferring with the government officials, while others had gone to Texas.

        So we decided that Lorenz, Tobias Unruh, and myself should make the journey alone, confer with the government officials and continue our journey homeward. We took leave of all the brethren and I led in a farewell prayer. They accompanied us as far as the railway station and we proceeded on our journey to Philadelphia.

        TUESDAY, JULY 17

        This morning we were still traveling on the train, passing through many cities. At eleven in the morning we were in Cleveland, Ohio, near Lake Erie, a large city with many hundreds of factories of various kinds. We were obliged to remain in Cleveland until four in the afternoon. At that time we departed from the city, arriving at seven that evening in the city of Akron and at twelve in Pittsburgh, where we changed. We stepped from the train and did not know where to find our train. Happily, we found a German man who assisted us. We traveled throughout the entire night towards Philadelphia.

        WEDNESDAY, JULY 18

        At ten we arrived at Harrisburg, at eleven at Lancaster, and at one o'clock in the city of Philadelphia, one of the most beautiful cities in America. The distance from Elkhart to Philadelphia is eight hundred miles. Here we had the address of a certain J. Cooke, who is one of the richest men in America.

        We went to the office of J. Cooke, which was four miles from the station. We were asked whether we had seen Hiller, a German man who was to meet us at the station. We said, No.

        We were given a lodging place which was paid for by the J. Cooke Co. man.

        Hiller then came in and informed us that Klassen and Cornelius with the three other Bergthal brethren had gone to New York City and expected to board the ship tomorrow. We asked Hiller to wire them and ask them to wait so that we might make the journey home together. We also inquired about the price of land and they informed us $3.50 per acre. We said three dollars is enough, and they advised us to wait until tomorrow, when we could talk with the head official.

        We decided to wait until the next day. We then went with Hiller to see the city waterworks, which is one of the wonders of the world. The water from the river is forced one hundred feet into an elevated reservoir and then distributed through pipes all over the city.

        THURSDAY, JULY 19

        This morning I wrote a petition (Bittschrift) to the President of the United States. At eight o'clock Hiller came to our rooms. I showed him the petition and he said that it was very satisfactory and that he would assist us in handing it to the president personally.

        At ten in the morning, we went to the railway offices, where we were introduced to J. Cooke. He could not speak German and Hiller was our interpreter. Cooke said he expected to leave the city for a time on business, but there was a man in New York City, who was the highest official over the land affairs, and he would be able to inform us regarding the price of the land.

        Mr. Cooke treated us with some very excellent wine which we had to drink with him. When he found that we wished to see the president, he gave us a letter of introduction, which may be of great assistance to us.

        We were then called into another room where a group of Moravians wished to meet us and speak to us in regard to our belief and creed. We explained to them the chief principles of our Confession of Faith and they wrote them all down until we came to the point as to whether women could be teachers. I said, No, and they inquired, Why not? I replied, Because the apostle said, 'I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.' They said, We like all your principles, excepting this one. We are all in Christ, men and women. And I said, we are all equal, men and women, in the eyes of the Lord, but the husband is the head of the wife and so we rather take the head than the feet.

        After I had said that, the discussion stopped and they took leave of us and went their way. We also retired to our rooms. At seven in the morning, we boarded the train for New York City, one hundred miles from Philadelphia, and arrived there at ten in the evening. We crossed a small body of water and then Hiller engaged a car to take us to his home six miles out of the city, where we remained for the night.

        FRIDAY, JULY 20

        At ten in the morning, we boarded a steamship for New York City. We were busy the entire day dealing with the land company. They did not wish to agree to certain points and asked us to come again the next morning at eleven o'clock, when they would be ready with their decision. We returned to our rooms at the home of Hiller.

        SATURDAY, JULY 2 1

        Again went to New York City, and at eleven met the land agents. They agreed to all our points, but wished us to come Monday. Because we expected to have an interview with the president that day, our meeting with the agents was postponed until Tuesday.

        We intended to wire home and inquire as to what was best to do in regard to this land business, but upon being in formed that the cablegram would cost $25, we thought it was too much and so returned to our rooms.

        SUNDAY, JULY 22

        At ten we went to New York City and attended church services at a mission, where a sermon was preached in German. The minister spoke of the cross and tribulations and faith and that we should leave all for his sake. But when I looked the congregation over, it did not seem as though they were learning very much. There was altogether too much of this worldliness. After the service we again returned to Hiller's home and had dinner there. We remained there in the afternoon.

        MONDAY, JULY 23

        At ten, we went to New York City to see the railway agent, but he was sick and so we could do very little. In the evening we intended to go to Washington. Since this traveling back and forth was expensive, we decided that Lorenz should stay at our room, while Tobias and myself would go to Washington with Hiller. Hiller telegraphed to the president at Washington, but received the reply that we should meet him at Long Beach. We then planned to return to our lodging place, but since there was no ship there at that hour, I said I would go to the mission and inquire whether we had received any mail. On my return I lost my way and wandered around a considerable time. When I finally found the place, neither Tobias nor Hiller were there. I waited for an entire hour and still no one appeared and so I returned to the mission and remained there for the night.

        TUESDAY, JULY 24

        Received a telegram from Hiller that I should remain at the mission and that they would meet me there. At ten they arrived and we all went to the railway agent and he offered us the land for $3 per acre. But we did not agree on a number of other points and so the deal remained open for further negotiation some time later.

        THURSDAY, JULY 26

        This was the day we really intended to leave for home, for our ship was to sail today. But since we had some important work to do yet, we decided to remain longer. We had to take new courage and patience and wait until next Thursday, when another ship would leave for Hamburg.

        I wrote another petition to the president, for I did not particularly like the first one. At eleven in the morning we went to the city. Here I copied my petition and had it translated into English. Then we again returned home.

        Oh, how I abhor life in the city. All the noise and music make me so disgusted I can hardly stand it.

        FRIDAY, JULY 27

        At eight, we took the steamer for New York City, walked through a part of the city and boarded another ship to Long Beach, where the president spends the summer and where we were to meet him. We sailed two hours by ship and traveled one more hour by rail when we arrived at Long Beach and remained at a hotel. Hiller went to investigate when we were to appear before the president. He soon returned and informed us we were to meet him at eight in the evening. Shortly before eight we left our hotel to appear before the president, which was only one and one-half miles from our lodging place.

        When we arrived at the president's home, we were introduced to President Grant by Hiller. The president received us in the most friendly manner and we presented our petition to him personally. After reading it very carefully the president replied that we must have patience to wait for an answer to our petition. But since we are to leave New York for home on August 2, Hiller assured us that he would send us the president's reply.

        The petition presented to the President of the United States by Paul and Lorenz Tschetter follows:

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1873 Reply to the Petition

         To the President of the United States

        We, the delegates, appeal in this petition that in case of war, we should be free for at least fifty years from everything that concerns war; after fifty years, we are willing to pay as all others. The other governmental expenses we are willing to help bear as well as other citizens. We wish to be as obedient children to the government in all matters that are not against our conscience. But we cannot partake in anything that pertains to the military, and pray we may here enjoy in peace what we are exiled for in Russia.

        We also desire to know whether we may be permitted to form our colony in one community; and have our own German schools; whether we may control our own schools; whether we may establish our own form of local government in our colonies as it fits us; and whether we may be freed from the holding of office and also jury-service and such like; and also whether we shall be free to vote or not.

        We also desire to know under what conditions we may secure government land, and how many acres each person can have, and how old a person must be to obtain land; whether we may be freed from taking the oath, and whether our yea and nay will be regarded as sufficient, for swearing is just as much a matter of conscience with us as the matter of war, according to the Word of our Lord and Savior, Jesus Christ; and whether, in case our consciences should be violated, we might have the privilege of emigrating from America.

        If we, the delegates, can secure the above-mentioned privileges, our brethren in Russia will be encouraged to emigrate to America. But if they cannot secure this, the emigration will be small; for most of them do not wish to risk the dangers connected with emigration with something uncertain.

        Such is our humble prayer to his Excellency, the President of the United States, that he may give us a clear answer to this petition so that we poor and oppressed people may know what to do.

        July 26, 1873. Delegates:

        Paul Tschetter

        Lorenz Tschetter

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1874 Journey to America

         Several weeks after the Tschetters had reached their homes in Russia, they received the following reply to their petition to the President.

        WASHINGTON, SEPT. 5, 1873

        The President sent to me the petition of the Mennonite delegates, and the reason for the delay in the answer is this: At the time of the meeting of the Mennonites with the President he was told that they wished to depart in a few days. The only answer that could be given was that the President could not guarantee them the assurances they desired.

        They wished guarantees of exemption from military service and also jury service. They desire also to be free from the payment of substitute money in case of draft; and the right to govern their own schools.

        Since personal military service, citizenship obligations, jury service, and control over schools are all matters that fall under the jurisdiction of the various states in which they wish to settle, the President says that he cannot exempt them from the laws of the states and the laws to which other citizens are subject. As to the paying of substitute money for fifty years, that, too, is beyond his power of promising. It is true, however, that for the next fifty years we will not be entangled in another war in which military service will be necessary. But should it be necessary, there is little likelihood that Congress would find justification in freeing them from duties which are asked of other citizens.

        It is impossible, therefore, to grant the answer which you (Hiller) and the delegates wished before their departure. I had to withhold the answer until I had opportunity to see the President.

        With greatest obedience, Your Humble Servant,

        Hamilton Fish

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1874 In America

         When the delegates returned from their journey in late summer that year, the two Hutterite representatives - as well as the Mennonites from the Molotschna congregations - recommended settling in the United States, although assurances from the American government were not as firm as those from the Canadian authorities.

        Meanwhile, it had dawned on the government officials in St. Petersburg that emigration was about to cost them forty thousand of their most industrious, capable, and culturally advanced citizens. To prevent this, Czar Alexander II sent General von Todleben, a German Lutheran, to Halbstadt, Chortitza, and Alexanderwohl to make a compromise with the colonists and propose that they give up their emigration plans. He was well-known to them as the hero of Sevastopol, and had received instructions from the Czar that in the event of a war they would not have to do military service, but could do certain types of civilian service instead. The possibilities offered were service in civilian hospitals, with the fire company, in imperial forests, in factories belonging to the crown, or on the railway.

        Although the majority of the Mennonites accepted these easier conditions, the Hutterites and a small but very active Mennonite minority saw it as the beginning of the end in Russia. Even if the military supervision was disguised, such civilian service seemed to them to be directed against their consciences and religious beliefs.

        The booklet about the renewal of the church community among the people led by Michel Waldner comments on this position among the Hutterites: *

        They had lived at Scheromet for several years when the order for military service was given, and without exception, everybody was to be called. Those who would not take up arms because of their faith would be allowed to accept other service, such as assisting in the hospitals, planting trees, and other areas where they would not need to take up the sword. Our forefathers had turned such service down, and would rather have moved to other countries, leaving everything behind, rather than agreeing to serve in any occupation related to war.

        When this decree came out, saying that all who did not want to serve in military duty should leave Russia within ten years, our forefathers old and young, packed up, left Russia in the year 1874, and moved to America...

        Preparations were made for the long journey over the ocean to the United States and Canada. After many difficulties and delays they obtained passports for every member of their groups. They sold their farms at great loss. The Alexanderwohl Mennonites, for instance, lost at least a third of the value of their property because they were allowed to sell only to other Mennonites.

        In spite of these obstacles, a total of more than 18,000 Mennonites and Hutterites exchanged the Russian steppes for the prairies of North America (up to 1880, the final year of the ten-year term permitted in 1870).

        The Hutterites included the Elder, Michel Waldner, with his community from Scheromet; the Elder, Darius Walter, with those who had been living in community at Hutterdorf; and the others from Hutterdorf who possessed private property but wanted to start living in accordance with their religion when they reached the new world.

        As we have a notebook in which Peter Janzen daily made a short entry of the practical details, we can follow the whole journey of Michel Waldner's group from Scheromet. **

        First of all the community sold its land to a certain Peter Epp in 1874. With this land went a windmill, a brickyard, a tile factory, a long, high stable built of brick and stone and roofed with tiles, a washhouse, a hay barn, a furnace house, a brickwalled pigsty, and other buildings. The property was in Schonfelder district, Alexandrovsk county, Yekaterinoslav Province, about nine miles [15 km] from Hutterdorf.

        On Thursday, June 6, 1874, Samuel Kleinsasser, Johann Decker, Christian Stahl, and Mathias Waldner went to Alexandrovsk to make the necessary preparations for the arrival of the 109 people who would follow them from the community at Scheromet. The next day they were joined by the brothers and sisters with their clothing and other luggage. Their train left Alexandrovsk on Friday and for five days they traveled with many changes through Lisowoi, Kharkov, Kursk, Orel (where in common prayer to the Lord they thanked him for his protection on the journey so far), Smolensk, Vitebsk, Dbnaburg, and Vilna, until on June 13, they reached Verschbolovo, a town on the Russian German border. After the usual formalities with passports and customs, they were allowed to cross over the frontier. They spent the night in a park near the railway station in Eydtkuhnen, where they also gathered for prayer. The day after, on June 14, they continued their journey through Konigsberg and Berlin to Hamburg, reaching their destination on Saturday evening, June 15. They boarded at an emigrants' hostel, where they had three meals daily and held their meeting on Sunday.

        The following day, June 17, Darius Walter and his community caught up with them.

        At last, on Wednesday, June 19, they were put on a small steamer and, after two hours' sailing, brought to their ship, the Harmonia, which sailed the same day. It was to be their swaying, rocking home for the next sixteen days. After touching at Le Havre, France, on June 21, they set out across the Atlantic Ocean. Here the motion of the waves and a two-day storm made most of them acutely seasick. On Friday, July 5, full of confidence and trust in God, they stood for the first time on American soil in New York.

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1874 Settling in Bon Homme

         After they had gone through customs, a smaller ship took them to Castle Garden, where they bought their railway tickets. The next day, July 6, another little ship took them to the railway station. Shortly before sunset, they began their journey to the Midwest, via Detroit and Chicago to Lincoln, Nebraska, and arrived there on Monday, July 10.

        The new immigrants went to Lincoln, Nebraska, because land-agents had influenced them in their choice of a place to settle. After their arrival they did not find the soil of the kind they had expected. Therefore, they sent six brothers, three from Michel Waldner's group and three from Darius Walter's group, to look for land in other parts of Nebraska.

        Wherever the brothers saw a place which at first sight seemed to offer possibilities for settlement, they used their agricultural experience to look it over with a critical eye. In the meantime, those left waiting in Lincoln were thankful to enjoy the heartwarming hospitality and ready help of the townspeople. They were given a wooden building in the town and all efforts were made to cover the earth-floored basement with boards as quickly as possible. The six brothers returned on July 31, but as they had not found anything suitable, they were sent to Dakota on August 1 to continue their search for land. The other brothers hired themselves out as day laborers in Lincoln.

        In their very first days in Lincoln an epidemic of dysentery broke out among the children. No less than thirty-six of them were taken from us. This made the brothers and sisters decide to move for the time being to Yankton (today in South Dakota). An older brother, Darius Stahl, also died in Lincoln; he was seventy-eight years old and had been born in Vishenka on May 17, 1796. The group left Lincoln on August 6, reaching Yankton the day after. On August 8, they rented a good-sized house where they held evening prayer meetings whenever possible.

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1875 Letter from Bon Homme to Wolf Creek

         At last the Michel Waldner community found a fertile piece of land in South Dakota that satisfied them. It was located on the Missouri River in Bon Homme County about 18 miles west of Yankton. Thus their, selection of a suitable piece of land was made independently of any land agent or of the immigration officer for the Dakota territory. They may have been influenced in their choice by the fact that the gently rolling prairie, the type of soil, and the climate were all reminiscent of their old homeland on the steppes of southern Russia. However, the decisive factor may well have been that they wanted to settle in self-contained colonies. This was the reason they did not accept any of the so-called state lands where, on the basis of the Homestead Act, every settler was entitled to 160 acres of free land. Acquiring individual family holdings was against the Hutterian principle and orders of Christian community, for each owner would have had to live on his own 160 acres in order to file a claim to the property at a later date. A second disadvantage was that the divisions of land, known as sections (640 acres), alternated with government-owned and railway-owned property, making it possible for disturbing elements - people holding religious views by no means compatible with Hutterite beliefs - to settle in immediate proximity to them. The Mennonites brought this to clear expression in December 1873:

        Although we are desirous of settling in your country as colonists, we find there is an obstacle. The undeveloped tracts which apparently would be chosen for our homes are interspersed, with railway- and government-owned holdings. If we bought land from the railway company, some of the sections belonging to the government could be taken by people who do not belong to our colonies and have no sympathy with us.

        As the regulations of the Homestead Act made it inappropriate for acquiring land for a community settlement, the Hutterites bought 2,500 acres of privately-owned land, part of an enormous farm. This piece of land was bought for cash. The Dakota Herald, a South Dakota newspaper, reported on August 25, 1874:

        The Hon. W. A. Burleigh yesterday sold 2,500 acres of his large farm near Bon Homme. The purchaser is a Russo German association formed by some sort of [apostolic] communists. They made a down-payment of $18,000 in cash and are paying the rest of the total selling price of $25,000 by installments.

        Here the Hutterian community led by Michel Waldner established Bon Homme Colony, where their descendants still dwell in blessed well-being.

        The Elder Darius Walter and Minister Jörg Hofer and their group settled on state land at Silver Lake near Bridgewater on August 10, 1874. Their first winter in America, which they spent in dugouts, was exceptionally severe, with many blizzards. In early 1875 the community moved to land they had bought in 1874, where they built a colony at James River, near Wolf Creek Wolf Creek. (They had also set up a water mill in 1874, just as Colony founded the Bon Homme community did in 1875.) by Darius Walter.

        The other people from Hutterdorf, who had given up community of goods while still in Russia but had come to the United States with Darius Walter, settled on state land about six miles from Wolf Creek in 1874. Each of them started with 160 acres, which they received free. Their ministers were David Waldner, Wilhelm Tschetter, and Johannes Hofer.

        In late autumn of the same year, the first immigrants were followed by Paul Tschetter and several families and single young men from Neuhuttertal (Dobritscha). He and his little group wintered in Elkhart, Indiana, where John Fretz Funk and other kind and helpful Mennonites made their situation much easier for them. In spring 1875, these new immigrants moved to South Dakota, where they settled about nine miles [14 km] northeast of Darius Walter's Colony near Wolf Creek. They continued living on private holdings.

        In 1875, those who had remained at Neuhuttertal also sold their property and moved to South Dakota. A few settled near Wilhelm Tschetter and Johannes Hofer; others bought land at James River. All lived on private holdings.

        In January 1875, a letter was sent from the elders at Bon Homme to the church at Wolf Creek reminding them: How often we said that if with God's help both of us would be able to sell, we would come together and build at one place. ... It is the exact opposite ... for we have now settled in three separate places. This letter is included here so that it can speak to the readers of today.

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1876 Attempt to unite communities

         To all who have received the same faith in God as we have, our dear fellow members in the Lord: May the blessing of heaven, wherein dwells the whole fullness of the Father, be with you and refresh you like rain at evening, and make your righteousness grow green and bear fruit to the praise of the glory of the invisible and only wise God and Father through Jesus Christ!

        Dear brothers, because we all love you from our hearts as partakers with us in the grace of the Gospel and in the kingdom of our Lord Jesus Christ, we cannot neglect to encourage you, to point out and let you know the mystery of his will, since it was earlier made plain to you and you gave yourself to the following the Lord's way and observing his laws.

        Thus it is God's will for you: for this purpose he gave you his Spirit and sealed your election, so that guided and led by his one Spirit you should walk before him in unity of mind and heart, in the likeness of the Son of God, Jesus Christ, our Lord. He proved by his whole life that he had community with the Father, and the Father with him, that he lives with the Father and the Father lives in him. In the same way, you should show that you have community with him, that he lives in you and you in him, that just as the Son does only what he sees the Father do, so you do only what he moves and empowers you to do. Then you will always be and remain at one with him. No division and ill will, no distrust or anything related to it will arise among you, and every way of approach will be shut and barred against Satan so that he cannot touch or harm you. Dear brothers, consider the calling and covenant for which you have been chosen and accepted; think well what has been given and entrusted to you, how precious and noble a treasure has been bestowed on you so that you have become a royal priesthood and heirs of God.

        Therefore, it is good and necessary for you to keep such a treasure with great care and diligence, for it is your life, wellbeing, and security. So we ask you, dear brothers, to see how serious a matter it is before God, and at the same time the blessing it is for you, to have entered into a covenant with God, before him and his church, that none of you should have private property anymore because each gives himself with all that he has, with body and soul, to God and his church. We are not concerned for money and possessions, but only for devout and sincere hearts; for the man who values and reverences God's covenant will always be given more, but the one who despises it and thinks little of it will easily lose what he had and come to nothing.

        And so, dear brothers, we hope that you, too, realize, and your hearts give you abundant testimony, that the covenant you once made with God and his church has not been upheld. Consequently God's order and direction are not followed, as is, unfortunately, only too obvious. How often we said that if with God's help both of us would be able to sell, we would come together and build at one place. We longed to do this and prayed to our heavenly Father for it. Oh, the merciful Father has granted our wish. We have sold and so have you. And now we see where we are. It is the exact opposite of all that we were saying before, for we have now settled in three separate places.

        O Lord, Almighty Father, who will be able to answer for this? We read in our chronicle that when our dear, God-fearing forefathers were forcibly separated, they were back together again in a few days. They were told that not so many could live together in one house, but only a few - four, five, six, or more. But they did not want to comply. It pained them greatly that they were forced to divide into little groups during the persecution. They took leave of one another with many tears.

        And, as was said, we have often wanted to gather in peace, love, and unity, and our Father in his grace and kindness has said to us: 'Children, I have granted your wish and have given you a place to settle.' Now it has all been cast to the four winds.

        And so we see, dear brothers, the great darkness covering the Sun of righteousness, the Lord Jesus Christ, in his church. We see the great harm that has been done among us. Dear brothers and sisters, can we not see how the Lord's vineyard has been laid waste, and how the enemy of truth wants to bring it to complete ruin, as can be seen throughout the world? For our flesh and blood never cease from their furious resistance, so that Jesus Christ, the Son of God, is never born in us and Christmas cannot be celebrated among us. Instead, the enemy of truth rages horribly against it. When one asks about the newborn king, Herod is shaken, and all Jerusalem with him. Dear brothers and sisters, how we should rejoice in the newborn king, rejoice that he is born! Yet in his church community people are fearful and would rather live alone and not have community with him! Oh, let us do away with this deceiving power of our flesh and spirit; let us silence and suppress our nature (the mother of folly) so that these do not rise up and take us captive. Oh, you foolish Galatians ! You began in the Spirit and you want to finish in the flesh.

        How delightful the tree is to our eyes, how lovely and desirable because it gives knowledge! That is to say, it gives knowledge of what is visible, of what decays and must perish, and makes us value a moment more than eternity; it is a delight to the flesh, but for the soul it means eternal, terrible death and destruction. Therefore, we enter the sanctuary, for we see the end that awaits those who eat the forbidden fruit. To live according to the flesh means eternal death. But if a man compels himself to break free, to crucify the flesh, he lays hold of the kingdom of heaven. So speaks the voice of truth, Christ Jesus. We should look to him.

        He offers us the Cross - not like the devil: the old serpent in the tree makes us eat with delight and pleasure, and after we have eaten, we become accursed and are driven out from the joy of Paradise; we are driven from God's church and are robbed forever of the heavenly life in the kingdom of God. That is what the devil wishes: to make men cast themselves from the pinnacle of the temple, from the highest command of love and community with Jesus Christ.

        Because by God's grace we recognize the great harm done to people's souls, we elders considered the matter and agreed to seek help from the general advice of brothers. This was done. Each gave witness that we still hold to our first dedication.

        Then we considered what had gone wrong. The general meeting desired to know the reason for the division and recognized that the failure to act on the majority decision and move together as one group is an offense against the order of God and his church. That is the most damaging part of it.

        Because we have surrendered ourselves, we also acknowledge that what the church community buys must be put down to the community's account and not to one person; for the church is the bride and spouse of Christ. What is bought with the church community's money must remain in community ownership, for that is in keeping with our calling.

        We elders and the whole church meeting are of one mind and conviction. We considered in the fear of God whether this is the truth, and all of us, the whole congregation, found that it was. We elders and the whole church greet you from our hearts many times over in the name of Christ. We would like to receive a letter from you and hear what you think.

        January 9, 1875.

        Jakob Hofer

        Michel Waldner

        Jakob Waldner

        Lorenz Stahl

        Michel Wurz

        Joseph Waldner

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1876 Second mission journey to Russia

         According to a diary kept by a brother at Wolf Creek, * the two communities sent brothers back and forth through November and December to bring the unity they longed for into being.' Three brethren went to Bon Homme for a visit and came back completely satisfied and enthusiastic. In January, Michel and Joseph Waldner returned to Russia, hoping to bring the families back with them who were still there.

        However, that did not stop the movement towards uniting the two communities. In February it was decided to elect an elder in fourteen days. Monday, February 21, 1876: Twelve brethren were elected to choose a bishop. The following Saturday: The brethren came from Bon Homme for the election. The next day, after the church service where Titus 2 was the text, the election was held and Brother Michel Waldner was chosen. The ordination was to take place when he returned from Russia.

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1885 Letter from Michel Waldner to community at Bon Homme

         * Michel Waldner and Joseph Waldner were sent back to Russia in 1875 to save more people from destruction, and bring them to America. In June of 1876 they returned to Bon Homme colony. So they had undertaken this long journey and did not feel sorry about it. They sailed a second time across the great ocean with a serious longing and heartfelt prayer to God.

        Thus they left under the protection and guidance of God. They took farewell of all their beloved ones and the whole community, unsure if they would ever see one another again in this miserable time.

        Now, as they fortunately came across the great ocean, and thanked and praised God that he had led and protected and covered them, they had to travel quite a distance on a train to come to their relatives. They undertook this journey from Hamburg.

        When they came near to the place where they were supposed to leave the train, Michel Waldner's relatives were not very far away. Michel asked the conductor to slow down the train, which he had promised him to do. The conductor did this right away. When Michel noticed that the train had slowed down enough, he took his package and his clergy coat and went to the steps of the car and jumped out. Unfortunately, he hit a stone with his head and fell to the ground. There he was lying for quite awhile, unconscious. Then his father, who had died a number of years before, came to him and asked him, 'Michel, why are you lying here? Stand up, come with me. I will take you home.'

        His father took Michel's coat in one hand, and with the other he grasped Michel's hand. Michel carried his baggage and his father led him to his relatives' house. When his father had opened the door and let him into the house, Michel asked his father, 'Where are we now? In Russia or America?' But his father did not answer; he only laid his son's clergy coat down and disappeared. When his friends in the next room heard them, they were shocked and quickly came in. And when they saw Michel, they said, 'My God, man! What happened to you? You look as if you have been bathed in blood.'

        His baggage, which he was carrying, was also covered with blood, but on his coat they could not find one drop. So they quickly washed him and put on clean clothing, and let him rest a little, and he was soon up again and went after the service that he was sent for, to do with the help of God, which did not happen without a blessing.

        For under the protection and leading of God, many of our people moved to America. To God be the honor and the glory for all this good that he has shown to his own and had done spiritually and materially. Amen.

        The main purpose of this journey was to visit the two ministers, Jakob Wipf and Peter Hofer, and their congregation, who, as already explained, had lived in community of goods and then returned to private ownership. Wanting to rouse them and remind them of their promise to live in community, the two brothers from Bon Homme encouraged them to re-establish community of goods in America with wholehearted dedication.

        Most of them had little inner peace as private owners, because they knew they had not kept the vow and covenant they had made before God. Inwardly encouraged by the representatives from America, they promised to help restore what had been destroyed. They acknowledged their backsliding, confessed that they had done wrong, and united with our brothers.

        The two brothers stayed several months. During this time several families joined them and later accompanied them to America. As later became evident, however, many of the newcomers had neither zeal nor a genuine basis for their faith.

        Some of them joined Darius Walter, though most of them went to Michel Waldner and the Bon Homme brotherhood. They did little good in the community, and weakened rather than strengthened it. In the end the greater part of them gave up community of goods and moved out of the colony, leaving slander, insults, and unfounded accusations behind them - as had happened more than once in earlier days in the church, both in Moravia and in Russia as recorded in this volume.

        At this time, the two ministers Michel Stahl and Martin Waldner and a few others from Huttertal emigrated to America. Michel Stahl joined Darius Walter's community. Martin Waldner, however, bought a piece of land close by and kept to private ownership.

        In 1877, the two ministers Jakob Wipf and David] Peter Hofer set out from Johannesruh with a little group of thirteen families and moved to South Dakota. Most of these families wanted to live in community of goods again. After selling everything they made the long journey under the protection of the almighty God and arrived in Yankton on July 7. Some went to Darius Walter, and others to Michel Waldner, but most of them, under the leadership of their own two ministers, founded a third Hutterian Colony in South Dakota: Old Elmspring, near Parkston in Hutchinson County, with 5,440 acres of land.

        While this group was still living in Johannesruh, in private property, the people of the new beginnings in South Dakota were enthusiastically taking steps toward complete community of goods, not only between individuals but between the two colonies, Wolf Creek and Bon Homme. Eighteen months after they had left Russia, the people had such a longing for unity that it was discussed by the Wolf Creek congregation at a meeting held on Sunday, November 20:

        After each one was specially asked and each one expressed his desire and longing out loud, and none was found who was opposed to it, rather, it was unitedly acknowledged that everything be brought out in the open that in former times had brought quarrels and discord. [It was decided] to go back in time and start over since the building of God's house was hindered. It was decided that hereafter all savings should flow into one treasury so that in the future, when a need arises in a colony, one need not ask if one should give or help. It is self-evident that it follows that the expenditures be made with counsel and with their full agreement.

        When Michel Waldner returned from his first trip to Russia, he was ordained as Elder. An entry in the diary' for August 5, 1876 clarifies this ordination:

        The brother, Michel Waldner, was give the responsibility for the care of the whole church and the position of Bishop was turned over completely to him.

        Though written in 1885, later than the era covered by this second volume of our church history, this letter from Michel Waldner while he was in Pennsylvania is included to illustrate the early and ongoing struggle for unity on American soil.

        Waldner wrote several letters from Pennsylvania in that year, while the Hutterian Brethren were exploring the possibility of establishing a community there on land offered to them by the Rappists, a communal group whose members did not marry. Though several families lived there for a time, 1884 - 1886, they eventually returned to Bon Homme.

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1651-1873 CHURCH ORDINANCES OF THE HUTTERIAN BRETHREN

         The peace of God be with you, Jakob Hofer, servant of the Lord and brother.

        How do you find yourself with God? Do you still have hunger and thirst to seek the lost sheep? One of our friends has written to us with these words: Mennonites and evangelical ministers preach to us so diligently. But from the church community, we do not hear a single word, as if they were all dead.

        O God! Where did you lose your zeal, dear brother? For I know that in Russia you went on foot from Kutcheva to Huttertal and seldom did it go without blessing. And this is how it could be yet.

        How far is it with the uniting? It seems like nobody wants to do anything about it. God will have to take it in hand and lead us together. There is a sister among us who dreamt she had seen three wells. One belonged to us, the other to the Dariusleut, and the other to the Jakob Wipf people (Lehrerleut). But when one was scooping water out of one, it ran together from all three. And I rejoice over all this and feel that a true uniting will happen with the Dariusleut. May God in heaven give it, to experience this joy.

        And then again, a brother had a dream that the heavenly host was singing, and it was so beautiful he could not express it. Even when he woke up, he felt he still heard the melody, and only very few of us were there, and only a few whom he could remember. But the others he cannot remember anymore.

        Then after another night, he had another dream, about the condemned, and it was so terrible that nobody can express it. He had seen many of ours among them. But he cannot remember any. I was so shocked when I heard this. You could tell by looking at him that he had seen something very important. He even said that he was sick for quite awhile.

        Dear brother, I think very much about you. You could believe me and think about the great grace of God. The law has been given to us through Moses. But the gift of grace and truth through Christ, of his fullness, we have taken grace after grace. Once we will miss this grace, we will have to cry out eternally. The Lord has chosen us for his people, and not only for material things, but much more for spiritual reasons, that we should proclaim his Gospel, and with the net of his Word, fish his chosen ones out of the sea of this world.

        This will be the true increase that we shall bring to the Lord. Whoever has saved a soul from the destruction of this world will be rewarded. Like James says, 'Dear brethren, if there is anyone among you who strays from the truth, and somebody converts him, whoever converts a sinner from his erring has helped a soul from his death, and shall know that he covers a multitude of sins.' This is the apostolic foundation, and as long as there are some coming in, there will also be some going out. Both happen to encourage devout and godly souls. For when they come, they rejoice that some more were added to the church, and when some fall away, it is also an awakening, a reminder to consider it. From this, God shall protect us, for to the chosen children of God, everything serves to the best.

        Dear brothers, I am not writing you things you do not know. But we are responsible to blow the horn while it is today. That much, my dear brother, I wanted to write you from my weak understanding. But the richness of the Father, from his love and mercy, provide to you his blessing.

        Through Jesus Christ, Amen....

        Now I want to close my simple writing. I pray you that you think about us and write to us again soon. We greet you from our heart with all the servants. Greet the poor widows especially. Visit them diligently and comfort them.

        Your lowly brother,

        MICHEL WALDNER

        February 23, 1885.

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Manifesto of July 22, 1763

         By the grace of God.

        We, Catherine II, Empress and sole ruler of all the Russians in Moscow. Kiev, etc., etc.

        Since the vast extent of the countries in our empire are sufficiently known to us, we noted among other things that no small number of these territories lie uncultivated and, for their best use, could most conveniently and advantageously be settled and populated by humankind. Most of these areas have an inexhaustible wealth of all types of valuable ores and metals hidden in their depths; and as they are provided with woods, rivers, lakes, and seas well situated for commerce, they are exceptionally suited to the development and increase of various factories, manufacturing processes, and enterprises.

        This occasioned the issue of the manifesto to the profit of all our faithful subjects on December 4 of the past year, 1762. However, our desire has been conveyed only in brief outline to foreigners who may wish to settle in our empire; to clarify our statement we have decreed the following terms which we now establish with all solemnity, commanding that they be put into effect.

        l. We permit all foreigners to enter our empire and settle in whichever province they please.

        2. After arrival, these foreigners can report not only in our city of residence to the office specifically instituted for foreign colonists, but also, as each finds convenient, to the governor in any of the border towns of our empire, or, if there is no governor, to the highest authority in the place.

        3. As some of the foreigners desirous of immigrating into Russia may lack the means necessary to pay for the journey, these can apply to our ministers and embassies in other countries, who are to send them to Russia without delay, providing the fare as well as paying for all other necessaries for the journey.

        As soon as the said foreigners arrive at our city of residence and report at the Aliens' Supervisory Office or at one of the border cities, they shall be required to state their precise wishes and intentions: whether they desire to register as merchants or tradesmen and to become citizens, and, if so, in which city; or whether they wish to settle as whole colonies and villages on unoccupied, productive land in order to engage in agriculture or various useful trades. All these people are to be promptly granted their wishes and preferences.

        5. As soon as any foreigner has arrived in our dominions with the intention of settling, and for this purpose has applied to the Alien's Supervisory Office or at any border city of our empire, he has first of all to declare his exact intentions as stated above in paragraph 4 and then swear to be a loyal, obedient subject, taking the oath according to the rites of his own religion.

        6. In order that the foreigners who desire to settle in our dominions may perceive the extent of our gracious concern for their advantage and profit, it is our will that:

        1. We grant the foreign immigrants to our dominions free and unrestricted practice of their religion according to the rules and customs of their church; to those who do not settle in cities, but in unpopulated sections, especially in colonies, we grant the freedom to build churches and bell towers and to maintain the necessary number of priests and church officials; the sole exception is the construction of monasteries and convents. But warning is hereby given that in no circumstances may any person persuade or entice a Russian national who also holds the Christian faith to accept or pledge himself to that person's faith and church, this on pain of the utmost rigor of our laws. An exception is made for all the nations on our frontiers who belong to the Mohammedan religion. We not only permit them to be influenced in a right way to the Christian religion but also to be made our subjects.

        2. None of the foreign colonists who immigrate to Russia are to be forced to pay the smallest sum into our treasury, or to give customary or extraordinary labor services, or to quarter soldiers or other people; in short, there is freedom from all dues and taxes with the following distinction: those who settle in colonies of many families together on virgin territory shall have thirty years exemption; those who settle in cities and register as craftsmen or merchants, either in our capital, St. Petersburg, or in the neighboring cities in Livonia, Estonia, Ingermanland, Karelia, and Finland, no less than in Moscow, are to be given five years' exemption. In addition, all who enter Russia for more than a short stay, in order to settle and live in the country, are to be lodged at no expense for half a year.

        3. A helping hand is extended to all immigrants to Russia who wish to grow grain, engage in handicrafts or manufacturing, or build factories and installations. In proportion to the need for the proposed factories and installations and to their future usefulness, especially such as have not been built in Russia before, each immigrant will be provided with more than adequate support and whatever advances he requires.

        4. Each shall receive from our treasury, interest free, the advance necessary for building a house, obtaining the various types of domestic animals required by his household, likewise everything for agriculture, and the tools, accessories and material for a trade. The advance is to be repaid only after a ten-year interval and then over a three-year period in equal annual installments.

        5. Where the immigrants settle in complete colonies or villages, we permit them to administer their internal affairs according to their own ideas. This means that our own appointed officials will not concern themselves with their internal organization. In all other respects, however, such colonists are under obligation to submit to our civil law. Yet their wishes will be met if they themselves desire us to provide a particular person, with a company of well-disciplined soldiers, as guardian or overseer of their safety and defense until they have become known by the neighboring population.

        6. Every foreigner who wishes to settle in Russia may bring his goods, of whatever description, into the country duty-free, with the one restriction that the goods are for his own use and requirements and not for sale. Any who bring possessions beyond those required for personal use, and with the intention of selling them, are permitted by us to import three hundred rubles worth of such goods duty-free per family, but only on condition that these immigrants remain ten years in Russia. In all other cases, customs dues will be collected both on incoming and outgoing goods.

        7. While domiciled in this country, the foreign settlers in Russia shall not be taken against their wills for military or any other service apart from the customary labor services. They are to be exempt even from these services on the land until the expiration of the duty-free years granted above. However, if anyone chooses to become a soldier and volunteers for military service, he will receive on enlistment a bonus of thirty rubles in addition to his regular pay in the regiment.

        8. On registering at the Bureau of Guardianship or at a border town, and after stating their intention to enter Russia as settlers, the immigrant aliens will immediately receive journey money and free transport to their chosen destination.

        9. To any immigrant into Russia who starts a factory or enterprise for producing goods not previously made in Russia, we grant ten years' exemption from any kind of customs dues on the sale and export of his goods by inland water transport or across borders.

        10. For foreign capitalists who start factories and enterprises at their own cost, we hereby grant permission to buy the serfs and peasants necessary for such factories and other enterprises.

        11. To all foreigners who have settled as a group in their own colonies and villages, we also grant permission to arrange market days and fairs as they deem best, without paying the smallest fee into our treasury.

        7. The privileges and arrangements listed above are to be enjoyed not only by those entering and settling in our country, but also by their surviving children and descendants even if born in Russia; the period of exemption to be reckoned from the date their forefathers entered Russia.

        8. When the period of exemption is over, all foreign settlers in Russia are obliged, like all our other subjects, to pay the customary dues and taxes, which are in no way burdensome.

        9. To conclude, if any such settlers, who have become our subjects, should afterwards wish to leave our empire, we give them complete freedom to move at any time, with this exception: that each is obliged to pay into our treasury a portion of the profits earned in our dominions: those who have lived here between one and five years must pay one fifth; those here from five to ten years and more are to pay a tenth; thereafter, each is allowed to move freely wherever he wishes.

        10. In addition, if some of those desiring to settle in Russia are motivated by concerns and interests not cited above and wish to obtain other conditions and privileges, such aliens should apply either in person or by writing to the Bureau of Guardianship for Foreign Colonists. This office will present all the facts to us, and after the circumstances are examined, each applicant may rest assured that in our love of justice we will not hesitate to issue an exceedingly favorable resolution from the highest quarters.

        Issued at Peterhof on the twenty-second day of July in the year 1763, the second year of our reign.

        The original was signed by Her Supreme Imperial Majesty with her own hand as follows:

        (Signatura manu propria)

        Printed by the Senate on July 25, 1763.

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Paul I's Letter of Privilege

         of September 6, 1800

        We by the help and grace of God

        Paul I, Emperor and sole ruler of all the Russians, etc., etc.

        Herewith witness to our most gracious consent to the petition of the Mennonite settlers in the province of New Russia. According to the reports of their overseer, their remarkable igence and high standard of conduct could be an example to other settlers in their area and make them merit our special attention. Therefore, through this Letter of Privilege now granted them, we not only graciously affirm the conditions already agreed and the rights and privileges they already possess, but in order to encourage still further the diligence and care in agricultural work, we are desirous to give them further privileges which are set out in the following points.

        FIRST, we affirm the freedom of religion promised to them and their descendants, which enables them to continue without hindrance in their own religious beliefs and church customs. We also most graciously consent that when required by law to swear, their spoken Yes or No will be accepted as valid in place of an oath.

        SECOND, we confirm that the sixty-five dessiatines [175 acres] of useful land granted to each family are to remain its property indisputably and in perpetuity, while forbidding any them, under any pretext whatsoever, to pass on, sell, or legally transfer the property or even the smallest part of it to a stranger, without first obtaining express permission from the authorities appointed for them.

        THIRD, we permit those Mennonites already settled in Russia as well as those intending to settle under our rule, to establish factories and to engage in commerce and other useful occupations not only in their own area but also in the cities of our Empire; they may also join guilds and corporations in order to sell their products unhindered; in all this, however, they are obliged to observe the laws pertaining to this country.

        FOURTH, in accordance with property rights, we allow the Mennonites to make free use of their land, including fishing, brewing beer, making vinegar, and also distilling spirits for their own needs and for sale in small quantities on the sections belonging to them.

        FIFTH, we not only forbid other people to build inns and public houses on Mennonite land, but also prohibit the selling of spirits under government license without permission from the Mennonites.

        SIXTH, we give them our most gracious assurance as Czar that any Mennonite already settled in this country, or Mennonite planning to settle in our Empire in future, or child or descendant of theirs, shall at all times be exempt from compulsory military or civilian service, except at their express desire.

        SEVENTH, we release all their villages and dwellings from any kind of obligation to billet soldiers except when commandos are passing through, in which case everything is to be done according to the billeting regulations. The exemption also applies to supplying compulsory transport and forced labor for the crown. On the other hand, they are to maintain in good order all bridges, ferries, and roads on their own land and to do their share in providing for the guard posts according to the usual arrangements.

        EIGHTH, we most graciously permit all Mennonites and their descendants the complete freedom to use their honestly acquired property (which does not include the land granted by the crown) according to their own wishes and in any way they find good. Should one of them, however, after paying off all the debts he owes to the crown, desire to emigrate from this country taking his possessions with him, he must pay three years' taxes on the capital he has accrued in Russia, the sum to be conscientiously assessed by him and the village overseers. The same procedure is to be followed with property left at death when the heirs and relatives live in foreign countries and, under the laws of inheritance, the inherited property should be forwarded to them. We also grant the village community the right to follow its own customs in choosing guardians for the property left by deceased people to children under legal age.

        NINTH, we most graciously confirm the ten-year period of tax-exemption already granted to the Mennonites and extend it to all Mennonites intending to settle in the province of New Russia. However, a recent investigation has shown that they are an impoverished state, due to repeated poor harvests and cattle plague, and that they are also settled too densely in the Chortitza area; in consequence, the decision has been made to move a number of families to a different place. Therefore, in consideration of their poverty and need, in addition to the ten years' exemption already granted, we most graciously grant a further five years of tax exemption for those who remain in their present place of settlement, and a further ten years' tax exemption those directed to move. Upon the expiration of the extended period, each family owning sixty-five dessiatines [175 acres] is to pay fifteen kopeks annually for every dessiatine of land, while remaining exempt from all other dues to the crown. After the period of exemption, the advances in money must be paid back in equal installments, over ten years, by those who are remaining in their homes, and over twenty years by those who must move.

        TENTH, to conclude this imperial letter of privilege conferred on the Mennonites, in most gracious confirmation of their rights and privileges, we command all our civil and military officials, likewise our legal officers, not only to leave the said Mennonites and their descendants in undisturbed possession of dwellings, sections of land and rights of cultivation, as well as in the enjoyment of the most graciously granted privileges, but still more to let them find help, support and protection in every instance.

        Issued in the city of Satschina on September 6 of the year one thousand eight hundred after the birth of Christ, this being the fourth year of our reign and our second year as Grand Master.

        Paul.

        (The original is signed by His Imperial Majesty's own hand.)

        Count von Rostopschin

        European Hutterian Communities in This Chronicle

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An Introduction to this Edition

         This book is the proof, amid an impersonal and often faithless age, of a real and living spiritual history, a history that is still evolving because it is still being lived. It depicts a spiritual journey that is still under way, a movement of God that still draws hearts and souls together in the mystery of Christ, building communities of believers who single-mindedly seek and strive after eternal glory.

        This history, however, will show any reader that this glory will never be found on this earth in perfection. Indeed, this history is written in the blood of suffering, martyrdom, and persecution, and in the tears of despair, human frailty, and struggle.

        From their beginnings in the early 1500s, the Hutterian Brethren have struggled, quite desperately at times, to live the life of dedicated Christian community. It has been a harsh and sometimes tempestuous journey; many have fallen away, and yet others have joined the fight and endured.

        Division, strife, and by turns, periods of very deep unity, have long characterized our journey to God.

        These struggles continue unabated to this very day, and so this history must, we hope, live on in God's grace, to serve as an example, an inspiration, and a warning to those who take part in this life of sharing.

        This book, The Chronicle of the Hutterian Brethren, Volume II, is an English translation of our German Das Kleine Geschichtsbuch, which itself is a companion volume to our older Grosse-Geschichtbuch. Both of our chronicles have been in print in German for many years, prepared from the original handwritten codices passed on from our forefathers, and which still exist today in our communities. (The circa 1581 codex containing the Grosse-Geschichtbuch resides at Bon Homme Colony, South Dakota, with a second volume at a colony in Montana; while the Kleine-Geschichtsbuch can be found at Sturgeon Creek Colony, Manitoba. Other handwritten copies also exist.) But it has been only in recent years that an effort to translate these important books into English has been made.

        Volume I of the Chronicle was published in English in 1987. With the appearance of this volume, the greater part of Hutterian historical writing is now available in English, so that many more may learn and draw from it.

        This volume is based largely on A. J. F. Zieglschmid's definitive German edition of Das Kleine-Geschichtsbuch, published in 1943 by the Carl Schurz Memorial Foundation, at the request of the Hutterian Church. Other material not included by Zieglschmid also has been incorporated, to give a somewhat fuller picture.

        This volume consists in large part of a summary of the earlier chronicle, followed by subsequent history, leading up to the Hutterites' settlement in Russia in the 18th century. This was written by Johannes Waldner, a church Elder of that time. Following this is another, later section compiled by Peter Hofer and Peter Janzen, two Hutterian brothers, which includes an account of the communities in Russia, followed by the immigration of the church to North America. Added to this are other documents and extracts by Hutterian authors, compiled by Zieglschmid and others, giving details of this immigration and the early years in America.

        Apart from the present volume's historical merit, it is our hope that it will continue to encourage, edify, and move Christian hearts to a life of true community for many generations to come.

        Such was the purpose of this Chronicle when it was written all these decades and centuries ago, and so it still is now.

        Because the Hutterian Brethren live on, this history is a dynamic, thriving reflection of what we are today, a mirror in which we all may see our very souls reflected.

        It is our hope that genuine, seeking hearts may find an inspiration and an encouragement in these pages.

        Thanks to all the brothers and sisters who dedicated their labor and efforts to bring this task to its successful conclusion.

        On behalf of the Schmiedeleut Conference of the Hutterian Brethren Church,

        Signed by the Elders, in April 1998,

        The Rev. Elder Jakob Kleinsasser

        Crystal Spring Colony

        Ste. Agathe, Manitoba

        Canada ROG IYO

        The Rev. Mike Wollman

        Springhill Colony

        Neepawa, Manitoba

        Canada ROG IHO

        The Rev. David Decker

        Starland Colony

        Gibbon, Minnesota

        U.S.A. 55335

        The Rev. Sam Waldner

        Decker Colony

        Decker, Manitoba

        Canada ROM OKO

        The Rev. Jakob Hofer

        Valley View Colony

        Swan Lake, Manitoba

        Canada ROG 2SO

        Schmiedeleut Conference of the Hutterian Brethren Church

        Letter Patent File Number: 327265-6

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1536 Growth of the Brotherhood

         Now because the enemy always mixes weeds among the wheat, the Lord humbles the mighty, and nothing is so hidden that it will not be revealed, I want to tell further what happened in the church. Each one can see clearly from the following account how God separated the devout from the hypocrites. This is how it began.

        As reported above, Simon Schützinger and the elders had asked Jakob Hutter to help them care for the people, so a few days later Jakob was about to start improving certain things in the church. But Schützinger resisted and tried to stop him. Then Jakob wished to know if he was wanted as a shepherd or not. He felt that he could not remain silent and fail to exercise his ministry. If he was not needed, he would move on and serve wherever the Lord led him. So he went to Rossitz and explained the situation to Gabriel [Ascherham], saying he did not know whether the people wanted him or not. He said he was willing to bring the matter before the church and do whatever the people of God asked of him. Gabriel raised no objection but said, Do it with discernment.

        While Jakob was at Rossitz, Schützinger spoke with the two servants for temporal affairs, Leonhard Schmerbacher and Wilhelm Griesbacher. He said he intended to continue in his ministry and not give Jakob much chance to speak. The two brothers were not in agreement. They said he should remain in his ministry but Jakob should serve with him. But Simon did not want this.

        When Jakob returned home from Rossitz and wished to pass on greetings from Gabriel and his community to the church, Schützinger forbade it. He admonished Jakob and asked him what he was trying to do. Thus Schützinger revealed his real intentions toward Jakob.

        In reply Jakob told Schützinger and the elders, including Kaspar, a minister from Rossitz, that he wanted to know whether the church needed him. To not fulfill his ministry was something he was not free to do, and he would not know how to answer for it before God.

        Simon answered that through the drawing of lots God had entrusted this people to him and made him their shepherd, and therefore he intended to continue in this ministry. If Jakob had anything to say, he should do so briefly, for he could not allow him to speak very long. Even though the elders who were present opposed Simon, he insisted on being the one to teach the people.

        The elders, including Kaspar from Rossitz, said they should both care for the people together, but still Simon wanted to be the only shepherd.

        The elders wished to gather the church the very next day but had to postpone the meeting until Sunday, because a number of brothers were away. Meanwhile Simon sent to Rossitz for Gabriel, who set out immediately but stopped in at Philip's community. Simon Schützinger joined them and complained to Gabriel and Philip that Jakob was pushing to be a shepherd over the church. So they sent for Jakob, who came without knowing what they wanted. Later in the night, Kaspar from Rossitz, Leonhard Schmerbacher, and Wilhelm Griesbacher were also called.

        When they arrived, Gabriel accused Jakob of putting himself above Simon Schützinger as shepherd. Jakob said that it was not so; he only wished to serve the church. I have been sent here after earnest prayer to God. The people have been entrusted to me as well as to Schützinger. All I ask is to be able to continue to serve the brethren.

        Philip retorted, If that is what you want, Jakob, then you are the most wicked devil who has ever come into this country.

        But Jakob remained firm, adding, How would you feel if you had gone on a journey, entrusting the people to someone else, and then had to stand back when you returned home?

        After much talking, Philip said his feeling was that Jakob and Simon should work together, faithfully caring for the people, Just as Blasi and I do.

        When he asked Jakob what he thought of that, Jakob replied, I want nothing more than to serve with Schützinger. May God be praised.

        Then Gabriel said, No, I don't see it that way. I command you, Simon, to continue in your office of shepherd to this people. If you now were to lose courage for your ministry and allow it to be weakened because Jakob is more gifted and a better speaker than you, God would punish you. The same would happen to you as happened to me with the Swiss Brethren. <Font Color=Red>(See the story of the thorn bush, Judges 9.)</Font>

        Simon quickly replied, Yes, yes, my brother. Praise the Lord! It is true, my brother Gabriel, it is true!

        Leonhard Schmerbacher objected, But Philip said first that both should care for the people together, and now Gabriel says something quite different.

        Philip replied, I feel exactly like Gabriel. Even though what I said may have sounded otherwise, that is what I meant in my heart. Much talking followed which does not need to be recorded here.

        Jakob again desired to hear what the church felt about him. This they could not refuse, but they told him to be careful of what he said and not to overdo it.

        On the following Sunday, Jakob spoke to the gathered church, explaining the reason for his coming and that for a time he had had to stop the work God had entrusted to him. With restraint he told about his talks with the elders and with Simon, Gabriel, and Philip.

        Then Simon spoke, reminding the people of his election and saying that he was going to stand by it. Gabriel supported him in a long speech, describing how Simon originally had been chosen by lot. However, if they were going to insult him and preferred Jakob because he was a better speaker, or if they placed Simon and Jakob in the position together, then he, Gabriel, would have no part in it and would go back by the road he had come. He pointed out that in Jerusalem there was only one shepherd, namely James. Here Jakob contradicted him.

        Nothing could stop Gabriel. He warned the people, using the terrible example of Korah: if they looked down on Simon's simplicity and preferred Jakob's fine speaking, God would punish them as he did Korah and his company. He warned the people to guard against making an idol of Jakob, who to him seemed proud and arrogant. After many words, he declared that Jakob did not have the gifts to serve the people as a shepherd, but only as an apostle.

        The church was then asked to make a decision. Two or three spoke to the effect that Simon should continue in his position and Jakob should assist him. Peter Hueter said that to him neither seemed higher or lower, greater or smaller; one seemed to him as good as the other. Schützinger cut him short, calling him a stupid man - he had thought him a great deal wiser. Gabriel spoke against him in the same way, but with little justification. Then Leonhard Schmerbacher declared that he was unable to put one minister before the other, for the people had been entrusted to one as much as to the other, yet for the sake of peace, love, and unity, Jakob should give the honor and precedence to Simon. Everybody said, Yes, yes. However, one brother added that although he had nothing against the decision, Simon would do well enough even without having Jakob there.

        Gabriel asked Jakob if he would accept the decision to give Schützinger precedence. Jakob replied that he wanted first to consider it before God, taking counsel with the elders and ministers. Gabriel retorted, I have nothing more to say to you; I will be on my way.

        The brotherhood separated in great anguish of heart. Some went to comfort Jakob, who was deeply distressed; others who saw this presumed that he wanted to win the people over and take them to a separate place. One said this, another that. In short, everyone was overcome with grief.

        On the following Tuesday, the brotherhood was again called together. Jakob announced to the church that he had taken counsel with God and talked with the elders, and he could only acknowledge that God, in his providence, had appointed him and sent him to this people. But the brothers did not understand me, he added, so there is nothing to be done. For the sake of love, peace, and unity, I will accept the decision of the church, but not because it is just.

        Gabriel retorted, You say we did not understand you - but we speak German, too. There was no need for you to say anything at all. The brotherhood, though very distressed, kept up their spirits and trusted that with God's leading everything would work out for the best.

        Two weeks later, the Lord struck Simon Schützinger down with sickness, and he lay seriously ill in bed. So Jakob Hutter proclaimed the Word of the Lord to the church, according to the grace he had been given.

        The next Sunday, September 28, at the repeated request of the elders, he held a meeting in which he admonished and taught in the power of God, exhorting the people to the true community of Jesus Christ. At that point several began again to mutter against Jakob.

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APPENDIX

         The following historical sketch, a footnote by Zieglschmid, may help to give a framework for this extended period, about which the chronicle repeats year after year, in effect: Oppression and hardships caused by soldiers. It may also supply some background for the turmoil and persecution of vast segments of the population in Moravia and Hungary, in large part occasioned by the almost constant fighting in that part of the world in the 16th and 17th centuries, including the religious wars between Catholics and Protestants.

        In 1526, the Turkish Sultan Suleiman the Magnificent (1520-1566) occupied Buda (on the west bank of the Danube, until 1872 an independent town, now part of Budapest) for the first time and made Hungary into a vassal state under the Transylvanian prince Johann Zapolya. In 1538, after twelve years of war, the secret pact of Grosswardein (Oradea or Nágyvarad) secured him the southern part of Hungary. In 1541 he started a new war, conquering Hungary as far west as Buda, Esztergom, and Stuhlweissenberg (Szekesfehervar), and making this part of the country a Turkish province. (Transylvania and the lands east of the Tisza River had come into the possession of Zapolya's widow and son after Zapolya's death in 1540.) The Hapsburg territories included western and northern Hungary and a small part of Croatia. Thus the Kingdom of Hungary was divided into three parts, a division that gave rise to endless conflicts and led to an almost permanent state of war. To these Turkish wars was added the unrest inside Hungary due to the insubordination of the nobles and the conditions within the churches.

        Ferdinand I (king of Bohemia and Hungary after 1526, and Holy Roman Emperor, 1556-1564) was a sworn enemy of all Protestants, particularly of the Hutterites. In Hungary, the nationalist party had placed Johann Zapolya on the throne as rival king, while Sultan Suleiman the Magnificent had led his troops to the outskirts of Vienna in 1529 and to the Austrian border in 1532 and 1541. It was after 1551 (the year Ferdinand I opened a Jesuit college in Vienna in the interest of the Counter-Reformation), that the war over Transylvania began, which lasted until 1562. Transylvania, however, remained in Turkish hands.

        Under the mild rule of Maximilian II (1564-1576), Ferdinand I's successor, the Reformation was allowed to spread unhindered. Under Maximilian's successor, Rudolf II (15761612), however, the persecution of Protestants set in again. In October 1604, after Rudolf II had added to the 21 constitutional clauses of the Provincial Diet a 22nd clause seriously threatening the religious freedom of Hungarian Protestants, Stephen Bocskay (1556-1606) made common cause with Bethlen Gabor and other Hungarians to stir up a successful rebellion in Hungary. The imperial troops had to withdraw. In 1605 Sultan Ahmed I (1603-1617) confirmed Stephen Bocskay as Prince of Transylvania, who concluded a peace treaty with the emperor in Vienna on June 23, 1606. The 22nd clause of 1604 was rescinded, and Protestants were granted freedom of religion, provided it was without detriment to the Roman Catholic Church. Simultaneously Ahmed I concluded the unfavorable peace of Sitvatbrok with the emperor in order to free his hands to deal with Persia.

        Emperors Ferdinand 11 (1619-1637) and Ferdinand III (1637-1657), intent on re-catholicizing Hungary, were supported with fanatical zeal by the archbishop of Esztergom, Peter Pazmany (1570-1637). The Protestants found protectors in the princes of Transylvania, Bethlen Gabor (d. 1629) and George Rákóczi I (1593-1648). The latter concluded a peace with Emperor Ferdinand III on December 16, 1645, at Linz, which was meant to insure religious and political freedom in Hungary. Under Emperor Leopold I (1658-1705), however, there was renewed suppression, leading to a major conspiracy in 1667 among the nobility, headed by Wesselenyi, Zrinyi, Nadasdy, and others.

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1767 The Flight from Transylvania into Wallachia

         When morning came, the journey was begun in the name of God. Those shut up in the churchyard left their prison without hindrance. It seemed as if the ungodly people had no power to prevent them. The Alwinz brothers and sisters and their children were all there, too, except for sister Anna Wipf, who was in the penitentiary with the other prisoners and had to stay behind while her children traveled on. They made all the use they could of their own wagons. The community at Kreuz had one wagon with two pair of oxen and the brothers from Stein had one wagon with two pair of horses. The most necessary things were loaded, and after we had eaten a little food we began our journey.

        This departure was a pitiable sight: the brothers and sisters and the older boys and girls of fourteen and fifteen years, each with staff in hand and bundle on back, some with a small child on top of the bundle. The four- and five-year-old children had to go on foot. So we set out in the name of God, leaving our well-built houses and much of our household goods behind, unsold. The Kreuz officials, citizens, and farmers watched us go. On the one hand, they were happy to be rid of us; on the other, they were afraid of the authorities in Hermannstadt because they were letting us escape out of our churchyard prison in broad daylight. But no one called a halt, for the believers' road was prepared by God.

        We left Kreuz on October 3, 1767, at ten o'clock in the morning. The church community of the Lord had been established in Kreuz for six years, and its members had lived in the simplicity of Christ, in the unity of the Holy Spirit, with the same order and customs as in the first apostolic church, practicing community of temporal goods and separation from the world as far as was possible. They used the ban and exclusion for the disobedient and for wrongdoers; they also educated their children rightly.

        About sixty-seven of us started out from Kreuz, passed Dodendorf, and reached the boundary of the third village, which was Schweiz. Just before sunset we made our camp in a valley. We came to prayer together, praising and thanking God that we had been enabled to leave, and asking him in his grace and mercy to remain with us on this journey. After a rest and a bite to eat, we set out again at dusk; silently, we passed through the market town of Reps, and came to the Olt River. We were not allowed to cross because we had no permits; so we had to follow the river upstream to a wood at a place called Fratum. Here we made our camp just before daybreak and remained for the whole day. Two brothers went back in the horse-drawn wagon to fetch the brothers and sisters still at Stein. *