Russian Mennonites were Monarchists

In 1848, Evgenii von Hahn, President of the Guardianship Committee for Foreign Settlers in New Russia, tasked each village administration to work with the schoolteacher to produce an exact historical description of its settlement and key events in its history (note 1).

Looking back 44 years, the mayor and teacher of the Molotschna village of Altona had no difficulty identifying and describing the most glorious event in their history (note 2).

“There are moments in life that are too great for the human heart, when we are simply overwhelmed--exquisite, great, blissful moments when our voices fall silent, when we are moved so profoundly in our inward being that our hands fold of their own accord and our eyes gaze heavenward and prayer is the one thing needed by an overflowing heart. One such great, blissful moment was in the year 1818, when the most blessed Emperor Alexander I on his journey from the Crimea to St. Petersburg honoured our colony [village] with his distinguished visit and paid loving tribute to us German settlers of the Village of Altona, when he descending for a moment at the home of the honorable Elder Jakob Warkentin.

“But in 1825 it was not merely a moment, but hours which brought the inhabitants of this village great delight. For once again His Majesty honored our village on a trip from St. Petersburg to the Crimea with a visit and deigned to rest for a night in our village of Altona in the midst of its German population, in the dwelling of the honourable elder Jakob Warkentin.

“With deep reverence and pious emotion we thank God for these wonderful, unforgettable hours. There is nothing more beautiful and uplifting on earth than the joyful sight of such people to whom God entrusts power and rule, indeed the well-being of millions, and whom God's gracious hand has simultaneously bestowed the light of wisdom, the warmth of unvarnished piety and adorned and crowned with the beauty of delicate love for humankind. Those hours afforded us such an uplifting sight, and that is why we pray, united with millions, for the happiness and lasting welfare of the entire imperial family.

“[Signed] Mayor: Johann Wiens; Councilors: Jakob Esau and Jakob Klaassen; Teacher: Johann Wiebe"

This was not the repressive, modernizing King of Prussia! Johann Cornies too hosted the emperor in his home for tea during that visit in 1825. “We had the good fortune to welcome His Majesty, the Tsar, to our villages on 22 October. His Majesty deigned to enter my home as well, to speak with me, and to enjoy a cup of tea” (note 3).

Eleven years later after hosting Alexander I’s heir, Cornies summarized the Mennonite experience for the governor. Like the villagers of Altonau, Cornies’ monarchism is understood theologically:

“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)

The growing emotional attachment and loyalty of Russian Mennonites to the royal house, and their own religious sense of call or mission as “model” colonists and agriculturalists, merged within the context of Greater Russia’s sense of imperial, messianic mission to serve and rule nobly over many peoples (note 5). Under God the Tsar governed as “patron and guardian of the faith” not only of his Orthodox subjects, but also of non-Orthodox subjects—including Mennonites.

Where “love and devotion for Crown and fatherland” is not recognized or encouraged, people show themselves not only to be “insolent, audacious and ungrateful” (note 6) but also ultimately irreligious  in Cornies assessment.

Much of this began to change in the 1860s with the Great Reforms marked by unifying, nationalist tendencies. The multiculturalism that Mennonites had experienced in Russia to that point was increasingly perceived by the state as a deficiency to be eliminated—as with the Mennonite charter of privileges granted by Catherine the Great and her heirs.

                                                                                                            --Arnold Neufeldt-Fast

---Notes---

Note 1: Evgenii Von Hahn, “Zirkularaufforderung 43 an sämtliche Schulzenämter und Schullehrer (January 8, 1848),” in Josef A. Malinowsky, Die Planerkolonien am Asowschen Meere, Appendix IV, 85–86 (Stuttgart: Ausland und Heimat Verlag, 1928), https://chortitza.org/kb/malinows.pdf.

Note 2: M. Woltner, ed., Die Gemeindeberichte von 1848 der deutschen Siedlungen am Schwarzen Meer (Leipzig: Hirzel, 1941) 115f., https://chortitza.org/kb/woltner.pdf.

Note 3: “No. 39, Johann Cornies to Koshani, December 20, 1825,” 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), 43.

Note 4: Cornies, “No. 88, Johann Cornies to Tavrida Civil Governor Muromtsev, September 9, 1837,” in Transformation on the southern Ukraine Steppe: Letters and Papers of Johann Cornies, vol. 2: 1836–1842, translated by Ingrid I. Epp; edited by Harvey L. Dyck, Ingrid I. Epp, and John R. Staples (Toronto: University of Toronto Press, 2020) 140.

Note 5: Cf. David G. Rowley, “‘Redeemer Empire’: Russian Millenarianism,” American Historical Review 104, no. 5 (1999) 1582–1602.

Note 6: Cornies, “Nogai Tatars in Russia,” in Transformation on the Southern Ukrainian Steppe I, 489.

Comments

What is the Church to Say? Letter 1 (of 4) to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accuarte and carefully considered. ~ANF American Mennonite leaders who supported Trump will be responding to the election results in the near future. Sometimes a template or sample conference address helps to formulate one’s own text. To that end I offer the following. When Hitler came to power in 1933, Mennonites in Germany sent official greetings by telegram: “The Conference of the East and West Prussian Mennonites meeting today at Tiegenhagen in the Free City of Danzig are deeply grateful for the tremendous uprising ( Erhebung ) that God has given our people ( Volk ) through the vigor and action of [unclear], and promise our cooperation in the construction of our Fatherland, true to the Gospel motto of [our founder Menno Simons], ‘For no one can lay any foundation other than the one already laid, which is Jesus Christ.’” ( Note 1 ) Hitler responded in a letter...

What is the Church to Say? Letter 4 (of 4) to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accurate and carefully considered. ~ANF Preparing for your next AGM: Mennonite Congregations and Deportations Many U.S. Mennonite pastors voted for Donald Trump, whose signature promise was an immediate start to “the largest deportation operation in American history.” Confirmed this week, President Trump will declare a national emergency and deploy military assets to carry this out. The timing is ideal; in January many Mennonite congregations have their Annual General Meeting (AGM) with opportunity to review and update the bylaws of their constitution. Need help? We have related examples from our tradition, which I offer as a template, together with a few red flags. First, your congregational by-laws. It is unlikely you have undocumented immigrants in your congregation, but you should flag this. Model: Gustav Reimer, a deacon and notary public from the ...

What is the Church to Say? Letter 2 of 4 to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accurate and carefully considered. ~ANF In a few short months the American government will start to fulfill its campaign promises to round up and deport undocumented immigrants. The responsible cabinet members have already been appointed. By early Spring 2025, Mennonite pastors/leaders who supported Trump will need to speak to and address the matter in their congregations. It will be difficult to find words. How might they prepare? Sometimes a template from the past is helpful. To that end, I offer my summary of a text by retired Mennonite pastor and conference leader Gustav Kraemer. (There is a nice entry on him in the Mennonite Encyclopedia, GAMEO ). My summary is faithful to the German original, 1938. With only a few minor changes, it could be useful for the coming year. Adaptations are mostly in square brackets, with the key at the bottom of the post. ...

What is the Church to Say? Letter 3 (of 4) to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accurate and carefully considered. ~ANF Mennonite endorsement Trump the man No one denies the moral flaws of Donald Trump, least of all Trump himself. In these next months Mennonite pastors who supported Trump will have many opportunities to restate to their congregation and their children why someone like Trump won their support. It may be obvious, but the words can be difficult to find. To help, I offer examples from Mennonite history with statements from one our strongest leaders of the past century, Prof. Benjamin H. Unruh (see the nice Mennonite Encyclopedia article on him, GAMEO ). I have substituted only a few words, indicated by square brackets to help with the adaptation. The [MAGA] movement is like the early Anabaptist movement! In the change of government in 1933, Unruh saw in the [MAGA] movement “things breaking forth which our forefathe...

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...

The Flight to Moscow 1929

In 1926, my grandfather’s sister Justina Fast (b. 1896) and her husband Peter Görzen moved from Krassikow, Neu Samara (Soviet Union) to village no. 5 Dejewka, Orenburg. “We thought we would live our lives here with our children secure in the hands of God. But the times were becoming turbulent,” Justina recalled. In May 1929 they travelled back to Krassikow for Pentecost to visit with her mother, brothers and their families. But when they returned to their home, she writes, “… a large quota of grain was demanded of us. But we had nothing, and the harvest was not yet in. Then we heard that many were planning to move to Canada, including my three siblings with my mother, and my husband's three sisters too. My husband decided to go to Moscow first to see if it was possible and what was required for emigration. We made the decision to leave when the harvest was complete. At that time so many people were leaving [for Moscow], and early in September we sold everything we had. Only the b...

Simple Refugee Wedding: My grandparents (1931)

My father was born less than a year after these 1931 wedding photos. Jacob Fast and Helen Janzen had been in Paraguay less than 8 months—see the MCC telegram—and tragedy had already struck both refugees families. Jacob’s first wife and a daughter became victims of the epidemic that ravaged the new colony of Fernheim in those first months. He was now a widower at age 39—with an infant and other children without a mother. Helene was single and 29 years old. Her mother too had died from the same epidemic; her father was partially crippled. They had come from southern Ukrainian community of Spat, Crimea; Fast was from Ural Mountains area in Russia where South Russian Mennonites had created a “daughter colony” a generation earlier. Each had siblings who fled to Moscow in 1929 with them and who were accepted by Canada in 1930. My grandparents however were rejected—she was a single woman with frail parents; he was a man with an ill child. Perhaps in contexts like these the falli...

What does it cost to settle a Refugee? Basic without Medical Care (1930)

In January 1930, the Mennonite Central Committee was scrambling to get 3,885 Mennonites out of Germany and settled somewhere fast. These refugees had fled via Moscow in December 1929, and Germany was willing only to serve as first transit stop ( note 1 ). Canada was very reluctant to take any German-speaking Mennonites—the Great Depression had begun and a negative memory of war resistance still lingered. In the end Canada took 1,344 Mennonites and the USA took none born in Russia. Paraguay was the next best option ( note 2 ). The German government preferred Brazil, but Brazil would not guarantee freedom from military service, which was a problem for American Mennonite financiers. There were already some conservative "cousins" from Manitoba in Paraguay who had negotiated with the government and learned through trial and error how to survive in the "Green Hell" of the Paraguayan Chaco. MCC with the assistance of a German aid organization purchased and distribute...

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 ...

Creating a Spiritual Tradition: Nine Core Texts

Just before Mennonite immigration to Russia, Prussian leaders were feverishly translating the tradition from Dutch to German. In addition to the translations, a few other key pieces were also written and together these texts shaped the Russian Mennonite tradition. 1. In 1765 certain core writings of Menno Simons were selected, edited for brevity and focus, and translated into a first German edition by Johannes Deknatel ( note 1 ). 2. Hymnals: In 1780, Danzig Flemish Elder Hans van Steen with supporting ministers published (translated): A Spiritual Hymnal for General Edification, in which, besides David’s Psalms, a collection of specially selected old and new songs can be found . The Flemish had “always” worshiped in Dutch and as late as 1752 they had ordered 3,000 Dutch hymnals from Amsterdam. Two-thirds of the hymns in the Danzig hymnal were adopted from the Lutheran and Reformed tradition This was the second unique Mennonite hymnal in “the language of the land”; in 1767 Elbing an...

History of the Russian Mennonites

Search This Blog