History of the Russian Mennonites

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

The Bethania Mental Hospital was established by Mennonites in 1910 and remembered as their greatest cultural achievement. After the Bolshevik Revolution it was taken over by the province of Ekaterinoslav and nationalized in 1925, but supported in large part by the Mennonite community. A 1925 "political" assessment of the institution provides a window onto government concerns about "German" Mennonites more generally.  The leadership and staffing (ca. 65) as well as a large number of patients (120 beds) continued to be Mennonites or Germans ( note 1 ; pic ). The following 1925 newspaper article gives us a hint of how authorities viewed the hospital and its Mennonite staff seven years after expropriation, and the connection to nearby church community more generally. “In exemplary order, but political work needs to be improved. Located between Kitchkas (Einlage) and Chortitza; three buildings, one of which houses a kitchen, living room for visitors, the “red corner” [c

The 1788-89 start for Mennonites in New Russia was disastrous, and after four years colonists begged for ministerial leaders from Prussia to come and establish order ( note 1 ). On Good Friday, April 18, 1794, a Flemish church elder and a minister--Cornelius Regier of Heubuden and Cornelius Warkentin of Rosenort-- arrived in Chortitza to assist. After only three weeks of moderating, reconciling, teaching, ordaining and baptizing, Regier contracted an illness and died; Warkentin finished their work and returned to Prussia on July 10. Warkentin’s Prussian ministerial colleagues were skeptical. Would order last in that rag-tag group? But Warkentin returned with the conviction “that the future of the Mennonite Church was not in Prussia but in Russia” ( note 2 ). Why? During his visit to Chortitza, Warkentin met Russian State Counsellor Samuel Contenius—the son of a German Westphalian Protestant pastor—responsible for the oversight and care of foreign colonists. Warkentin was convinced of t

A very public congregational dispute between artist Enoch Seemann and Flemish Elder Georg Hansen in Danzig in the 1690s set new limits for Mennonite cultural participation and cemented the central role of the elder. Renowned Canadian novelist Rudy Wiebe has put the story into a beautiful historical narrative in Sweeter than all the World, based largely on Harry Loewen’s historical tale of Seemann in Cities of Refuge . More recently we have a full text reconstruction of the key lost pamphlet and replies, by Hans Rudolf Lavater. Here is the gist of the story. Seemann was born in the Hansa city of Elbing (Poland) to a Mennonite minister and artist—a reminder of the sophisticated urban culture that some refugees brought east. Seemann travelled abroad and apprenticed in Holland, then settled in Danzig where he also married. As an accomplished portrait painter, he was disciplined by Elder Hansen and the congregation in 1697 for painting “graven images” and was barred from communion, footwash

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 smal

In news (2022) from Ukraine we see some women active in the resistance against Russia.Is there any record of Mennonite women “rebels” against Moscow-based repression? In 1930 there were more than 3,700 recorded anti-Soviet, anti-collective farm, anti-kulakization “mass disturbances” in the USSR undertaken almost exclusively by women . “Vigrous action” … “some armed with pitchforks, sticks, stakes, and knives” with disturbances that would last several days ( note 1 ). Did Mennonites participate or lead in any such “rebellions”? Thousands had been turned back home after hoping to flee via Moscow in Fall 1929 and immigrate to Canada. Many of these refused to plant crops in 1930 and were intent on trying again to leave. There is a record of one Mennonite rebellion in 1930—and with a woman leader ( note 2 ). There may have been others. The following fascinating account is based on the work of Abram A. Fast, written in Russian ( note 3 ). Johann Martin Winter, a “kulak” emigration leader fro