Flemish Anabaptists and Witch Hunts

Political leaders have long used the term "witch hunt"--and there is an historical connection to Mennonites.
Anabaptists and so-called “witches” were arrested and tried for related reasons in the Low Countries in the 1500s: namely, as a means to divert God’s wrath.
The late-Medievals feared that heresy—in this case ana-baptism and the challenge to other sacraments—invited the wrath of God, and was an instrument for the devil’s own hellish apocalyptic assault.
The assumption: the devil's tactics to destroy Christendom included the use of both heretics and sorcerers. Gary Waite writes convincingly that both were seen as “polluting” the community and thus both had to be "excised."

"This fear of pollution, or scandalizing God or the saints, also explains why small numbers of peaceable Mennonites were so harshly treated during the second half of the sixteenth century. Plagues, fires, and economic and social crises were often blamed on the presence of even a small group of individuals believed to be incurring God’s wrath by their very existence within the community." (Note 1)

In Bruges in the 1560s, for example, Friar Cornelis Adriaensz who interrogated many Flemish Anabaptists, accused Herman Vlekwijk of being bewitched (3x), bedeviled (2x), devilish (7x), a devil’s martyr, a devil’s brood, devil possessed, diabolical, hellish (7x), accursed (15x)—not to mention many other things, like being a “great, stupid, awkward ass”! Cornelis warns that whoever drinks “from the venomous breasts of Erasmus” (note 2) to deny young children a church-sanctioned baptism, denies them a protective defense from the devil’s assaults, for in baptism “the devil is exercised by the priest" (note 3).

His use of language was particular vulgar, and could match that of some in the political sphere today.

Inquisitor Cornelis demonstrated a fearful fascination with women and with “that” which “your filthy, sinful wives do with you,” “your filthy, unchaste, carnal wives” (Sorry, it's all in the Martyrs Mirror !). He imagines that Anabaptist men have “maidens” and their “women in common … like dogs,” and on this basis “gain such a great number of adherents” in Bruges. It is at this point in the interrogation of Herman Vlekwijk that Brother Cornelis moves from interrogation to torture: “Bah, you are filthy, carnal, unchaste, voluptuous rogues, that you thus use the women in common, like dogs” (which he repeats), and then says: “Bah, if I cannot prevail upon you with kindness, I must try whether I can do it with severity" (note 4).

In particular, enmity directed at the church’s highest sacraments was deemed to be nothing short of demonic. Anabaptists openly desecrated Bruges’s most treasured and celebrated relic since the high medieval ages. “The Precious Blood of Jesus,” a cloth with the blood of Christ purportedly collected by Joseph of Arimathea was brought to the city after the sacking of Constantinople in the Second Crusade (see note 5; pic 2).

The cloth gave the Bruges basilica its name and glory, and the city God’s favour and protection--as was widely understood in the sixteenth century, just as Bruges's fortunes and shipping access to the sea were beginning to dry-up.

Anabaptist Jacob de Roore (or "Candle Maker"; pic 3) was accused by his Franciscan inquisitor in Bruges with the following (among other things): “Your breaking of bread, and distribution of the cup is the devil’s supper for you … [you] do not bless your cup, nor do you consecrate your bit of bread, but it is wine and bread, and remains wine and bread” (note 6).

“You Anabaptists neither believe nor observe anything of them [i.e., the Holy Councils], except it be very plainly stated in the holy Scriptures. … I could very well show you this from the ancient fathers, but you Anabaptists will rely most firmly on the holy Scriptures alone” (note 7).

In his rage and frustration with the responses by de Roore, the inquisitor declared that he was true victim of torture (witch hunt?):

“You would drive an hundred thousand doctors of divinity mad and crazy”; “see wherewith we are now tormented and vexed”; “I could tear my cap with anger”! (Note 8)

De Roore wrote his congregation from prison: “it will please you to know that I was with the scholars four times, and they would have liked to draw me from my faith. … Three times I was with the provincials of the Augustinians … and once with the preacher of the Gray Brothers [Franciscan], named Brother Cornelis” (note 9; see pic 3).

No doubt Friar Cornelis and other interrogators did their work with pious intention based especially upon their end-time expectations and fear of God's wrath.

And 450 years later ... we still talk about witch hunts, and sometimes Christians (on both sides) anxiously fear the wrath of God if something is not done or eradicated soon.

--Arnold Neufeldt-Fast

---Notes---

Note 1: See Gary Waite, Eradicating the Devil’s Minions. Anabaptists and Witches in Reformation Europe (Toronto: University of Toronto Press, 2007), 126f.; also 200 and 197. https://books.google.ca/books?id=Y0XbgWXKYAEC&lpg=PP1&dq=Eradicating%20the%20Devil%E2%80%99s%20Minions.%20Anabaptists%20and%20Witches%20in%20Reformation%20Europe.%20Toronto%3A%20University%20of%20Toronto%20Press%2C%202007.&pg=PP1#v=onepage&q&f=false.

Note 2: Thieleman Van Braght, Martyrs Mirror: The Story of Fifteen Centuries of Martyrdom (Scottdale, PA: Herald, 2001), 789, 795; 793. https://archive.org/details/TheBloodyTheaterOrMartyrsMirrorOfTheDefenselessChristians/page/n783.

Note 3: Van Braght, Martyrs Mirror, 788.

Note 4: Van Braght, Martyrs Mirror, 796, 797; cf. also 779f.

Note 5: "The Procession of the Holy Blood," Wikipedia, https://en.wikipedia.org/wiki/Procession_of_the_Holy_Blood; also "The Basilica of the Holy Blood," https://visit-bruges.be/see/churches/basilica-holy-blood.

Note 6: Van Braght, Martyrs Mirror, 791. With reference to 1 Corinthians 10:21 (“You cannot have a part in both the Lord’s table and the table of demons”), Menno’s 1539 “Foundation of Christian Doctrine” accused the Roman Church of the same, because it “admits all” (including the “avaricious, the proud, the ostentatious …”) and is celebrated with offensive “pomp and splendor” by ministers “who really seek nothing but worldly honor, ease and the belly” (Complete Writings of Menno Simons, edited by J. C. Wenger [Scottdale, PA: Herald, 1984], 142 [also here: https://archive.org/details/completeworksofm00menn/page/n8]; cf. also de Roore in van Braght, Martyrs Mirror, 783). With respect to Menno, in all points of doctrine the Flemish Mennonites were consistent with his “Foundation.”

Note 7: Van Braght, Martyrs Mirror, 789. See also A. L. E. Verheyden, Anabaptism in Flanders, 1530–1650 (Scottdale, PA: Herald, 1961), 126, n. 32, https://archive.org/details/anabaptisminflan0000verh.

Note 8: Van Braght, Martyrs Mirror, 795, 789, 797, 794.

Note 9: Translated in Martha J. Reimer-Blok, “The Theological Identity of Flemish Anabaptists: A Study of the Letters of Jacob de Roore,” Mennonite Quarterly Review 62, no. 3 (July 1988), 318–331; 319.

Comments

Russian and Prussian Mennonite Participants in “Racial-Science,” 1930

I n December 1929, some 3,885 Soviet Mennonites plus 1,260 Lutherans, 468 Catholics, 51 Baptists and seven Adventists were assisted by Germany to flee the Soviet Union. They entered German transit camps before resettlement in Canada, Brazil and Paraguay ( note 1 ) In the camps Russian Mennonites participated in a racial-biological study to measure their hereditary characteristics and “racial” composition and “blood purity” in comparison to Danzig-West Prussian, genetic cousins. In Germany in the last century, anthropological and medical research was horribly misused for the pseudo-scientific work referred to as “racial studies” (Rassenkunde). The discipline pre-dated Nazi Germany to describe apparent human differences and ultimately “to justify political, social and cultural inequality” ( note 2 ). But by 1935 a program of “racial hygiene” and eugenics was implemented with an “understanding that purity of the German Blood is the essential condition for the continued existence of the

“Operation Chortitza” – Resettler Camps in Danzig-West Prussia, 1943-44 (Part I)

In October 1943, some 3,900 Mennonite resettlers from “Operation Chortitza” entered the Gau of Danzig-West Prussia. They were transported by train via Litzmannstadt and brought to temporary camps in Neustadt (Danzig), Preußisch Stargard (Konradstein), Konitz, Kulm on the Vistula, Thorn and some smaller localities ( note 1 ). The Gau received over 11,000 resettlers from the German-occupied east zones in 1943. Before October some 3,000 were transferred from these temporary camps for permanent resettlement in order to make room for "Operation Chortitza" ( note 2 ). By January 1, 1944 there were 5,473 resettlers in the Danzig-West Prussian camps (majority Mennonite); one month later that number had almost doubled ( note 3 ). "Operation Chortitza" as it was dubbed was part of a much larger movement “welcoming” hundreds of thousands of ethnic Germans “back home” after generations in the east. Hitler’s larger plan was to reorganize peoples in Europe by race, to separate

Sesquicentennial: Proclamation of Universal Military Service Manifesto, January 1, 1874

One-hundred-and-fifty years ago Tsar Alexander II proclaimed a new universal military service requirement into law, which—despite the promises of his predecesors—included Russia’s Mennonites. This act fundamentally changed the course of the Russian Mennonite story, and resulted in the emigration of some 17,000 Mennonites. The Russian government’s intentions in this regard were first reported in newspapers in November 1870 ( note 1 ) and later confirmed by Senator Evgenii von Hahn, former President of the Guardianship Committee ( note 2 ). Some Russian Mennonite leaders were soon corresponding with American counterparts on the possibility of mass migration ( note 3 ). Despite painful internal differences in the Mennonite community, between 1871 and Fall 1873 they put up a united front with five joint delegations to St. Petersburg and Yalta to petition for a Mennonite exemption. While the delegations were well received and some options could be discussed with ministers of the Crown,

"Anti-Menno" Communist: David J. Penner (1904-1993)

The most outspoken early “Mennonite communist”—or better, “Anti-Menno” communist—was David Johann Penner, b. 1904. Penner was the son of a Chortitza teacher and had grown up Mennonite Brethren in Millerovo, with five religious services per week ( note 1 )! In 1930 with Stalin firmly in power, Penner pseudonymously penned the booklet entitled Anti-Menno ( note 2 ). While his attack was bitter, his criticisms offer a well-informed, plausible window on Mennonite life—albeit biased and with no intention for reform. He is a ethnic Mennonite writing to other Mennonites. Penner offers multiple examples of how the Mennonite clergy in particular—but also deacons, choir conductors, Sunday School teachers, leaders of youth or women’s circles—aligned themselves with the exploitative interests of industry and wealth. Extreme prosperity for Mennonite industrialists and large landowners was achieved with low wages and the poverty of their Russian /Ukrainian workers, according to Penner. Though t

High Crimes and Misdemeanors: Mennonite Murders, Infanticide, Rapes and more

To outsiders, the Mennonite reality in South Russia appeared almost utopian—with their “mild and peaceful ethos.” While it is easy to find examples of all the "holy virtues" of the Mennonite community, only when we are honest about both good deeds and misdemeanors does the Russian Mennonite tradition have something authentic to offer—or not. Rudnerweide was one of a few Molotschna villages with a Mennonite brewery and tavern , which in turn brought with it life-style lapses that would burden the local elder. For example, on January 21, 1835, the Rudnerweide Village Office reported that Johann Cornies’s sheep farm manager Heinrich Reimer, as well as Peter Friesen and an employed Russian shepherd, came into the village “under the influence of brandy,” and: "…at the tavern kept by Aron Wiens, they ordered half a quart of brandy and shouted loudly as they drank, banged their glasses on the table. The tavern keeper objected asking them to settle down, but they refused and

Mennonite Heritage Week in Canada and the Russländer Centenary (2023)

In 2019, the Canadian Parliament declared the second week in September as “Mennonite Heritage Week.” The bill and statements of support recognized the contributions of Mennonites to Canadian society ( note 1 ). 2019 also marked the centenary of a Canadian Order in Council which, at their time of greatest need, classified Mennonites as an “undesirable” immigrant group: “… because, owing to their peculiar customs, habits, modes of living and methods of holding property, they are not likely to become readily assimilated or to assume the duties and responsibilities of Canadian citizenship within a reasonable time.” ( Pic ) With a change of government, this order was rescinded in 1922 and the doors opened for some 23,000 Mennonites to immigrate from the Soviet Union to Canada. The attached archival image of the Order in Council hangs on the office wall of Canadian Senator Peter Harder—a Russländer descendant. 2023 marks the centennial of the arrival of the first Russländer immigrant groups

Turning Weapons into Waffle Irons!

Turning Weapons into Waffle Irons: Heart-Shaped Waffles and a smooth talking General In 1874 with Mennonite immigration to North America in full swing, the Tsar sent General Eduard von Totleben to the colonies to talk the remaining Mennonites out of leaving ( note 1 ). He came with the now legendary offer of alternative service. Totleben made presentations in Mennonite churches and had many conversations in Mennonite homes. Decades later the women still recalled how fond Totleben was of Mennonite heart-shaped waffles. He complemented the women saying, “How beautiful are the hearts of Mennonites!,” and he joked about how “much Mennonites love waffles ( Waffeln ), but not weapons ( Waffen )” ( note 2 )! His visit resulted in an extensive reversal of opinion and the offer was welcomed officially by the Molotschna and Chortitza Colony ministerials. And upon leaving, the general was gifted with a poem by Bernhard Harder ( note 3 ) and a waffle iron ( note 4 ). Harder was an influen

Fraktur (or Gothic) font and Kurrent- (or Sütterlin) handwriting: Nazi ban, 1941

In the middle of the war on January 1, 1942, the Winnipeg-based Mennonitische Rundschau published a new issue without the familiar Fraktur script masthead ( note 1 ). One might speculate on the reasons, but a year earlier Hitler banned the use of the font in the Reich . The Rundschau did not exactly follow all orders from Berlin—the rest of the paper was in Fraktur (sometimes referred to as "Gothic"); when the war ended in 1945, the Rundschau reintroduced the Fraktur font for its masthead. It wasn’t until the 1960s that an issue might have a page or title here or there with the “normal” or Latin font, even though post-war Germany was no longer using Fraktur . By 1973 only the Rundschau masthead is left in Fraktur , and that is only removed in December 1992. Attached is a copy of Nazi Party Secretary Martin Bormann's official letter dated January 3, 1941, which prohibited the use of Fraktur fonts "by order of the Führer. " Why? It was a Jewish invention, apparent

Village Reports Commando Dr. Stumpp, 1942: List and Links

Each of the "Commando Dr. Stumpp" village reports written during German occupation of Ukraine 1942 contains a mountain of demographic data, names, dates, occupations, numbers of untimely deaths (revolution, famines, abductions), narratives of life in the 1930s, of repression and liberation, maps, and much more. The reports are critical for telling the story of Mennonites in the Soviet Union before 1942, albeit written with the dynamics of Nazi German rule at play. Reports for some 56 (predominantly) Mennonite villages from the historic Mennonite settlement areas of Chortitza, Sagradovka, Baratow, Schlachtin, Milorodovka, and Borosenko have survived. Unfortunately no village reports from the Molotschna area (known under occupation as “Halbstadt”) have been found. Dr. Karl Stumpp, a prolific chronicler of “Germans abroad,” became well-known to German Mennonites (Prof. Benjamin Unruh/ Dr. Walter Quiring) before the war as the director of the Research Center for Russian Germans

Blessed are the Shoe-Makers: Brief History of Lost Soles

A collection of simple artefacts like shoes can open windows onto the life and story of a people. Below are a few observations about shoes and boots, or the lack thereof, and their connection to the social and cultural history of Russian Mennonites. Curiously Mennonites arrived in New Russia shoe poor in 1789, and were evacuated as shoe poor in 1943 as when their ancestors arrived--and there are many stories in between. The poverty of the first Flemish elder in Chortitza Bernhard Penner was so great that he had only his home-made Bastelschuhe in which to serve the Lord’s Supper. “[Consequently] four of the participating brethren banded together to buy him a pair of boots which one of the [Land] delegates, Bartsch, made for him. The poor community desired with all its heart to partake of the holy sacrament, but when they remembered the solemnity of these occasions in their former homeland, where they dressed in their Sunday best, there was loud sobbing.” ( Note 1 ) In the 1802 C

History of the Russian Mennonites

Search This Blog