“Praise be to God: The Throne is Again Filled by a Father”

“Praise be to God: The Throne is Again Filled by a Father” –Johann Cornies, 1826.

After the death of Tsar Alexander I in 1825 and subsequent coronation of his heir Nicholas I, Johann Cornies wrote to his friend in St. Petersburg: “Praise be to God that Russia’s throne is again filled by a father. As good and loyal subjects, our wishes and prayers should try to support him” (note 1).

Cornies was the leading Mennonite of his era; he had hosted the emperor in his home for tea only a month before his death (note 2). Cornies’ letters—official and personal over two decades—consistently demonstrate filial piety towards the “blessed Monarch” (note 3) and his “wise, generous and benevolent government.” Some years later Cornies summarized five decades of Mennonite experience under the Imperial House of Russia:

“Since its first settlement, the entire Mennonite brotherhood … has lived in peaceful and blessed tranquility under the wise, generous and benevolent government of their Most Serene Highnesses, Emperors and rulers of the land. It cannot sufficiently honour and praise the all-bountiful God, the supreme ruler of all human fate, who has elected His anointed to rule over all of Russia’s people. With each succeeding day, the great value of this happiness renews joyful and deep feelings of faithful devotion, homage and dutiful thankfulness, in the hearts of these brethren in faith.” (Note 4)

In 1825 there were 1,222 families in the Molotschna Mennonite Colony and 731 families in original Mennonite Colony of Chortitza, or 10,191 loyal Mennonite subjects of the Russian crown (note 5). Cornies’ understanding of the Mennonite community’s mission in Russia is buttressed by the conviction that the acts and decrees of the “Most Gracious Monarch” are at the behest and leading of an all-benevolent God. When a pandemic broke out across Russia in 1830, Cornies for example was confident that the Tsar’s response and example was divinely led and a force of good.

“[T]he Lord has power over all human hearts and directs them as He wishes, guiding them like water in a brook [cf. Proverbs 21:1]. In this way He also directed the loving father of our country … to take measures that would ease the suffering. Many others followed his lead with significant acts of benevolence and support for the poor. We give God a thousand thanks.” (Note 6)

In times both good and trying, reason, prayer and hope in the emperor were three strands of one cord for Cornies.

As with the accession proclamations of loyalty expressed these days in the United Kingdom and the Commonwealth recognizing the new King Charles III as sovereign, when Alexander II became Tsar in 1856 Mennonites elders and district chairmen sent an official letter addressed to the “passionately” and “faithfully loved Father of the Nation," and with “deep and heartfelt wishes” from “the entire Mennonite Brotherhood in South Russia.” As subjects of the new sovereign, they promise to be “most willing to sacrifice,” and to “preserve the faithful love and reverence for our dear Father of the Nation in our hearts and to reproduce this in our descendants,” who together “pray with all inwardness and … for the entire, passionately loved Royal House, so that the reign of Your Imperial Majesty may be long and blessed,” etc. 

The greetings “express reverently and in childlike manner” that, “next to God’s all-wise providence, we owe our thanks for this noble peace to the most gracious and fatherly sentiments of Your Imperial Majesty” (note 7). 

Their goal, for which they recommit themselves to be a model community as per the Mennonite Privilegium, was that “we and our children may live a quiet and peaceful life in all godliness and respectability under the most gracious protection of Your Imperial Majesty.”

                                                                                        --Arnold Neufeldt-Fast

---Notes---

Note 1: Johann Cornies, “No. 49, To Traugott Blueher, 15 February 1826,” Transformation on the Southern Ukrainian Steppe: Letters and Papers of Johann Cornies, vol. 1: 1812–1835, translated by Ingrid I. Epp; edited by Harvey L. Dyck, Ingrid I. Epp, and John R. Staples (Toronto: University of Toronto Press, 2015), 56.
Note 2: Cornies, “No. 49, To Traugott Blueher, 15 February 1826,” Transformation I, 56.
Note 3: Cornies, “No. 66, To Klaas Dyck, 14 August 1826,” Transformation I, 81.
Note 4: Cornies, “No. 88, To Governor Muromtsev, 9 September 1837,” Transformation, vol. II (2020), 140.
Note 5: Cf. Hans Rempel, ed., Deutsche Bauernleistung am Schwarzen Meer. Bevölkerung und Wirtschaft 1825, 2nd ed. (Leipzig: S. Hirzel, 1942), 2f., https://chortitza.org/Pis/Rem1825.pdf.
Note 6: Cornies, “No. 200, To Blueher, 10 December 1830,” Transformation I, 205. Cornies also uses this Proverb in correspondence to Wilhelm Frank, March 10, 1826 (no. 51; I, 59) as does Elder Bernhard Fast to Cornies, February 16, 1827 (no. 97; I, 115). 
Note 7: “Abschrift der eingereichten Dankschrift der Mennoniten im südlichen Rußland an Ee. Majestät den Kaiser Alexander II. vor der Krönung im August 1856,” Mennonitische Blätter 4, no. 1 (1857) 5, https://mla.bethelks.edu/gmsources/newspapers/Mennonitische%20Blaetter/1854-1900/1857/DSCF0069.JPG.

Comments

Catherine the Great’s 1763 Manifesto

“We must swarm our vast wastelands with people. I do not think that in order to achieve this it would be useful to compel our non-Christians to accept our faith--polygamy for example, is even more useful for the multiplication of the population. … "Russia does not have enough inhabitants, …but still possesses a large expanse of land, which is neither inhabited nor cultivated. … The fields that could nourish the whole nation, barely feeds one family..." – Catherine II (Note 1 ) “We perceive, among other things, that a considerable number of regions are still uncultivated which could easily and advantageously be made available for productive use of population and settlement. Most of the lands hold hidden in their depth an inexhaustible wealth of all kinds of precious ores and metals, and because they are well provided with forests, rivers and lakes, and located close to the sea for purpose of trade, they are also most convenient for the development and growth of many kinds ...

Quiet in the Land: Peter Fast, 1932-2010

My father Peter Fast passed away in January 2010. The years have given me many opportunities to reflect on his life and impact. He was a gentle and good person--and could work like horse. He was born into poverty in 1932 in Paraguay. His parents were pioneers, first in Fernheim and then (1937) in Friesland. He liked to tell me that he ate manioc root for breakfast, lunch and dinner. I was never sure if that was true, and it didn’t help to convince me to eat things I didn’t like. His mother died when he was fourteen; the basic medical aid she needed was out of reach. His new step-mother was a complex person who made life difficult for him and others. Dad only finished the 6th grade in Friesland. He was more than happy to get off the school bench and onto a horse. I don’t think I ever saw him write a complete sentence in my life, whether in English or in German. He had no interest in history, let alone reading—though over time he read the local city paper. Nothing I’ve written on...

The Selbstschutz (Self-Defence Units) and Benjamin H. Unruh

Abram Kröker, editor of the Molotschna (South Russia/ Ukraine) -based Mennonite Friedensstimme , wrote that Mennonites are “predestined to foreshadow … even in an imperfect way, the great peace among nations in the Thousand-Year-Reign [of Christ].” And among all denominations, “it has pleased God,” according to Kröker, to “present and manifest” through the Mennonites this “pearl of evangelical truth gained at great cost by our fathers” ( note 1 ). And it is because of this theological hope and inheritance that “our youth are raised differently,” Kröker reminded his readers; “not military bravery or fighting are presented as the highest civic virtues, but rather sacrifice, suffering and renunciation for the sake of others. In all our schools, non-resistance is explicitly taught and impressed [upon students] according to the Mennonite catechism” ( note 2 ). But taking up arms in self-defence was nuanced differently by his colleague and influential 37-year-old teacher and theologian Benja...

Jews and Mennonites Together in Danzig's Suburbs

There has been very little reflection on the relationship of Jews and Mennonites in the suburb of Schottland (or Alt-Schottland or Stare Szkoty) where Mennonites first settled in the mid-1500s. Here Mennonites and Jews lived in the small community together for two centuries, quite literally on the margins outside the gates of the city of Danzig. Many historic maps that include Alt Schottland have become available in recent years ( note 1; pic ). H.G. Mannhardt’s book on the Danzig Mennonite church community plus some archival membership lists are our best sources for the Mennonite experience, while illustrations from the day bring many of those episodes of prosperity, repressions, war, plague, emigration, flooding etc. in an urban environment to life ( note 2 ). Peter J. Klassen’s writings on Mennonites in Poland and Prussia also present newer research on Mennonite life in and around Danzig in helpful ways ( note 3 ). There is one small sentence in Klassen’s larger volume that sugg...

A-Cases and O-Cases. After the Trek, 1944

Some 35,000 Mennonites evacuated from Ukraine by the retreating Reich German military in 1943-44 applied for naturalization /citizenship once in German-annexed Poland (mostly Warthegau). The applications made through the “EWZ” ( Einwandererzentralstelle ) are easy to attain today ( note 1 ). Much information may be new and useful for families; however just as much is disturbing, including the racial assessments, categorization, and separation of so-called “A-cases” from “O-cases.” What are they? The EWZ files contain the application for naturalization made by the head of a family unit, the certificate of naturalization, and sometimes correspondence/ claims regarding property and possessions left behind in Ukraine. Each form contains information about the applicant’s spouse and children, as well as a genealogy listing parents and grandparents, and those of their spouse as well; racial background is calculated by percentage (!). Applicants were asked about their citizenship, their e...

"They are useful to the state." An almost forgotten Prussian view of Mennonites, ca. 1780s-90s

In 1787 Mennonite interest for emigration was extremely strong outside the quasi independent City of Danzig in the Prussian annexed Marienwerder and Elbing regions. Even before the land scouts Johann Bartsch and Jacob Höppner had returned from Russia later that year, so many Mennonite exit applications had flooded offices that officials wrote Berlin in August 1787 for direction ( note 1a ). Initially officials did not see a problem: because Mennonites do not provide soldiers, the cantons lose nothing by their departure, and in fact benefit from the ten-percent tax imposed on financial assets leaving the state. Ludwig von Baczko (1756-1823), Professor of History at the Artillery Academy in Königsberg, East Prussia, was the general editor of a series that included a travelogue through Prussia written by a certain Karl Ephraim Nanke. Nanke had no special love for Mennonites, but was generally balanced in his judgements and based his now almost forgotten account of Mennonites on perso...

Mennonites in Danzig's Suburbs: Maps and Illustrations

Mennonites first settled in the Danzig suburb of Schottland (lit: "Scotland"; “Stare-Szkoty”; also “Alt-Schottland”) in the mid-1500s. “Danzig” is the oldest and most important Mennonite congregation in Prussia. Menno Simons visited Schottland and Dirk Phillips was its first elder and lived here for a time. Two centuries later the number of families from the suburbs of Danzig that immigrated to Russia was not large: Stolzenberg 5, Schidlitz 3, Alt-Schottland 2, Ohra 1, Langfuhr 1, Emaus 1, Nobel 1, and Krampetz 2 ( map 1 ). However most Russian Mennonites had at least some connection to the Danzig church—whether Frisian or Flemish—if not in the 1700s, then in 1600s. Map 2 is from 1615; a larger number of Mennonites had been in Schottland at this point for more than four decades. Its buildings are not rural but look very Dutch urban/suburban in style. These were weavers, merchants and craftsmen, and since the 17th century they lived side-by-side with a larger number of Jews a...

1929 Flight of Mennonites to Moscow and Reception in Germany

At the core of the attached video are some thirty photos of Mennonite refugees arriving from Moscow in 1929 which are new archival finds. While some 13,000 had gathered in outskirts of Moscow, with many more attempting the same journey, the Soviet Union only released 3,885 Mennonite "German farmers," together with 1,260 Lutherans, 468 Catholics, 51 Baptists, and 7 Adventists. Some of new photographs are from the first group of 323 refugees who left Moscow on October 29, arriving in Kiel on November 3, 1929. A second group of photos are from the so-called “Swinemünde group,” which left Moscow only a day later. This group however could not be accommodated in the first transport and departed from a different station on October 31. They were however held up in Leningrad for one month as intense diplomatic negotiations between the Soviet Union, Germany and also Canada took place. This second group arrived at the Prussian sea port of Swinemünde on December 2. In the next ten ...

Mennonite-Designed Mosque on the Molotschna

The “Peter J. Braun Archive" is a mammoth 78 reel microfilm collection of Russian Mennonite materials from 1803 to 1920 -- and largely still untapped by researchers ( note 1 ). In the files of Philipp Wiebe, son-in-law and heir to Johann Cornies, is a blueprint for a mosque ( pic ) as well as another file entitled “Akkerman Mosque Construction Accounts, 1850-1859” ( note 2 ). The Molotschna Mennonites were settlers on traditional Nogai lands; their Nogai neighbours were a nomadic, Muslim Tartar group. In 1825, Cornies wrote a significant anthropological report on the Nogai at the request of the Guardianship Committee, based largely on his engagements with these neighbours on Molotschna’s southern border ( note 3 ). Building upon these experiences and relationships, in 1835 Cornies founded the Nogai agricultural colony “Akkerman” outside the southern border of the Molotschna Colony. Akkerman was a projection of Cornies’ ideal Mennonite village outlined in exacting detail, with un...

The Politics of Map-Making: A "Mennonite Map"

Maps are political artifacts. Russia or Ukraine? A late nineteenth-century map of “German Settlements and Presence throughout History” offers a good example from the Mennonite settlements ( note 1 ). It was based on the German Colonial Atlas of Paul Langhans ( note 2 ). Langhans was the most important mapmaker and promoter of German settlements around the globe; he continued this work of “pan-Germanism” well into the Nazi era ( note 3 ). Already in the nineteenth century, more than one Russian journalist claimed that Russian Germans—including Mennonites in Russia—promoted pan-Germanism in their schools and spread hatred against Russia ( note 4 ). The consequences on the ground were harsh: Johannes H. Janzen—a geography instructor in the Mennonite high school in Ohrloff—who was known “to love the Russian people and Fatherland more than most of his contemporaries,” was placed under “serious suspicion of treason” for an instructional map ( note 5 ) he made of the Molotschna Mennoni...

History of the Russian Mennonites

Search This Blog