Communion and the "white Handkerchief"

When my friends and I were baptized in the late 1970s in a bilingual, immigrant Canadian Mennonite General Conference church, most of our mothers presented us with a white handkerchief for our first experience (and observance) of communion.

Where did this tradition come from? A veneration of the bread? I chose not to use one.

In his 1723 book on the Vistula Delta, its peoples and customs, Abraham Hartwich--a generally unsympathetic observer of the Mennonites--quotes a 1701 letter he received from an official in Tiegenhoff. He describes the unique Frisian Mennonite practice (bey den groben Mannisten) of placing the communion bread in their clean handkerchief (in ihr reines Schnupfftuch) and eating with caution and respect (note 1; pic). 280 years later, this was still the practice in my home congregation.

In the period just prior immigration to Russia, the Danzig Mennonite (Flemish) church practiced communion twice a year—shortly after baptism in the spring, and then again on a Sunday in the Fall. Mannhardt’s history of the congregation does not mention a handkerchief, but notes that the bread is broken and eaten in unison (note 2). Similarly Heinrich Donner, elder in the Orlofferfelde (Frisian) Mennonite church does not make special mention of a handkerchief in his 1788 booklet on communion (note 3). White bread and a white table cloth for the communion table are usually noted.

A 1743 etching of a Mennonite communion service in Amsterdam shows women holding a hand fan in front of their mouths while eating the bread, and the men taking their hats from the hooks on the way to cover their mouths (note 3b). This suggests that it is not the bread as such that is venerated, but that the act of eating the bread is a holy and intimate act of communion.

The 1911 (Kirchliche) Ministers Manual (Russia) gives both models; Gnadenfeld has no handkerchief tradition (Frisian) but does practice footwashing before the Lord's Supper. The other older Flemish model expects that all come to the front--men first, then women--with an open handkerchief (note 4; pic). One Dutch scholar in 1915 however said it was the Frisians in Russia who practiced it (note 5).

How widespread was the "handkerchief" model? The GAMEO article by Cornelius Krahn helps only a little, and then makes a guess as to the "Catholic" origins of the practice:

"The practice of putting the bread into a cloth or handkerchief until it is eaten in unison must be old, going back to the Catholic days when the actual presence of Christ in the bread and wine was a basic belief. According to Vos (De avondmaalsbediening . . .) this practice was observed among the early Dutch Mennonites but disappeared completely. Among some of the Mennonites of Prussian, Polish, and Russian background in America, it was still practiced in the 1950s (Beatrice, Gnadenberg, Rosenort, and other congregations)." (Note 6)

This is speculation. The earlier materials certainly emphasize that the bread is “blessed” and should be “enjoyed” accordingly, but also that the supper is a memorial. Prussian /Russian Mennonites have not been shy to use the word “sacrament” either (note 7). But is this practice with the hanky a lingering element of "Roman Catholicism"? Likely that would not be a problem—unless it is seen as something “magical” or superstitious (there are examples of that). But I have seen no evidence that any Prussian/Russian Mennonite thought this.

A writing by Danzig Flemish Elder Georg Hansen in 1671 speaks of communion in the context of the purity of the congregation, citing a lot of scripture: “Let us purify ourselves from everything that contaminates … perfecting holiness out of reverence for God” (2 Cor. 7:1; note 8). This too is connected to reconciliation with the neighbour before taking communion and with a congregation that takes the ban seriously.

While I have never heard a Mennonite preacher or theologian speak to this practice with anything more than curious speculation, ignorance or dismissiveness, I am beginning to think Hansen’s connections to a reconciled community are the origins of the symbol – something uniquely Mennonite, like a hanky without "spot or wrinkle." That might just predate the “quilt” as Mennonite symbol; it tells us much of the communal life and vision of Russian and Prussian Mennonites—for better or worse.

---Arnold Neufeldt-Fast

---Notes---

Note 1: Abraham Hartwich, Geographisch-Historische Landes-Beschribung derer dreyen im Pohlnischen Preußen liegenden Werdern (Königsberg, 1723), 291, https://www.digitale-sammlungen.de/en/view/bsb10000874?page=306,307.

Note 2: Hermann G. Mannhardt, Die Danziger Mennonitengemeinde. Ihre Entstehung und ihre Geschichte von 1569–1919 (Danzig, 1919), https://archive.org/details/diedanzigermenno00mannuoft.

Note 3: Heinrich Donner, Abendmahls-Andachten: Gebete, und Liedern, vor, und nach dem heiligen Abendmahl, zum Gebrauch der Taufgesinnten Gemeine in Preußen (Marienwerder: Kanter, ca. 1788), https://mla.bethelks.edu/books/donner/.

Note 3b: Illustration: "Sharing the bread during the Holy Supper in the Mennonite Church De Zon in Amsterdam - 1743" (Delen van het brood tijdens het Heilig Avondmaal in de Doopsgezinde Kerk De Zon te Amsterdam - 1743), https://www.europeana.eu/item/90402/RP_P_AO_24_9. Similarly see: https://artsandculture.google.com/asset/dienst-in-de-kerk-bij-de-tooren-frans-de-bakker/VgGWbn9V64xZxg.

Note 4: Handbuch zum Gebrauch bei gottesdienstlichen Handlungen zunächst für die Aeltesten und Prediger der Mennoniten-Gemeinden in Rußland, edited by the Allgemeiner Konferenz der Mennoniten in Rußland (Berdjansk: Ediger, 1911), 82, https://mla.bethelks.edu/books/264.097%20Al34h/45.jpg ; see also the Gnadenfeld model, p. 49: https://mla.bethelks.edu/books/264.097%20Al34h/28.jpg. H. G. Mannhardt’s 1888 yearbook indicates which congregations practice footwashing and which do not (Jahrbuch der Altevangelischen Taufgesinnten oder Mennoniten-Gemeinden [Danzig, 1888]), https://books.google.ca/books?id=ok5FAQAAMAAJ&dq.

Note 5: Karel Vos, "De Avondmaalsbediening beij de Doopgezinden," Nederlands Archief voor Kerkgeschiedenis, NS 12 (1915/1916), 258-270; 260.

Note 6: Cornelius Krahn and John D. Rempel, “Communion,” GAMEO, http://gameo.org/index.php?title=Communion&oldid=162901; Krahn cites Vos (see above, "De Avondmaalsbediening," 265) who cites L. G. Le Poole, who thought it was once practice in Leiden, in Bijdragen tot de kennis van het kerkelijk leven: onder de Doopsgezinden (Leiden: Brill, 1905), 153, https://books.google.ca/books?id=BP0OAAAAYAAJ&pg=PA153#.

Note 7: E.g., see Jakob Mannhardt, ed., Gemeinde-Ordnung der vereinigten Mennoniten-Gemeinde zu Danzig vom Jahre 1841, revidiert im Jahre 1860 (Danzig, 1860), p. 6, no. 5, https://mla.bethelks.edu/gmsources/books/1860,%20Gemeinde%20Ordnung%20der%20vereinigten%20Mennoniten%20Gemeinde%20zu%20Danzig/DSCF9909.JPG.

Note 8: Georg Hansen, Ein Glaubens-Bericht für die Jugend durch einen Liebhaber der Wahrheit gestellt und ans Licht gebracht im Jahre Christi 1671 (Elkhart, IN: Mennonite Publishing, 1892), 138.

---

To cite this post: Arnold Neufeldt-Fast, "Communion and the 'white Handkerchief,'" History of the Russian Mennonites (blog), May 29, 2023, https://russianmennonites.blogspot.com/2023/01/communion-and-white-handkerchief.html.

Comments

Russia: A Refuge for all True Christians Living in the Last Days

If only it were so. It was not only a fringe group of Russian Mennonites who believed that they were living the Last Days. This view was widely shared--though rejected by the minority conservative Kleine Gemeinde. In 1820 upon the recommendation of Rudnerweide (Frisian) Elder Franz Görz, the progressive and influential Mennonite leader Johann Cornies asked the Mennonite Tobias Voth (b. 1791) of Graudenz, Prussia to come and lead his Agricultural Association’s private high school in Ohrloff, in the Russian Mennonite colony of Molotschna. Voth understood this as nothing less than a divine call upon his life ( note 1; pic 3 ). In Ohrloff Voth grew not only a secondary school, but also a community lending library, book clubs, as well as mission prayer meetings, and Bible study evenings. Voth was the son of a Mennonite minister and his wife was raised Lutheran ( note 2 ). For some years, Voth had been strongly influenced by the warm, Pietist devotional fiction writings of Johann Heinrich Ju...

Formidable Fräulein Marga Bräul (1919–2011)

Fräulein Bräul left an indelible mark on two generations of high school students in the Mennonite Colony of Fernheim, Paraguay. Former students and acquaintances recall that Marga Bräul demanded the highest effort and achievements of her students, colleagues and of herself—the kind of teacher you either love or hate but will never forget! In March 1947, Marga was offered a position at the Fernheim Secondary School ( Zentralschule ). A recent refugee to Paraguay from war-torn Europe, she taught mathematics, physics, and chemistry. In 1952, she was the only female faculty member ( note 1 ). Marga wedded a strong commitment to academics with a passion for quality arts and crafts. She provided extensive extra-curricular instruction to students in handiwork and was especially renowned for her artwork—which included painting and woodworking— end of year art exhibits with students, theatre sets, and festival decorations. Marga’s pedagogical philosophy was holistic; she told Mennonite ed...

The Jewish Colony (Judenplan) and its Mennonite Agriculturalists

Both Jews and Mennonites in Russia were dependent on separation, distinct external appearance, unique dialect, inner group cohesion, international familial networks, self-governing institutions, a sojourner mentality, sense of divine mission, and a view of the other as unclean or dangerous. Each had its distinct legal privileges, restrictions, and duties under the Tsar, and each looked out for their own. For both, moderation, spiritual values, family, learning and success were important, and their related dialects made communication possible. But the traditional occupation of eastern European Jews was as “middlemen” between the “overwhelmingly agricultural Christian population and various urban markets,” as peddlers, shopkeepers and suppliers of goods ( note 1 ). Jews were forbidden to stay for longer periods in German colonies or to erect houses or shops there. “If they try to stay, they are to be reported immediately. If they are not, the German mayor will be held responsible” ( no...

Flight from Flanders to Friesland

In the latter half of the sixteenth century Protestantism gradually spread throughout the northern Netherlands in the form of Calvinism—which had a direct impact on Anabaptists. When the Northern Provinces of the Netherlands led by the exiled Protestant Prince William of Orange went to war against Spain in 1568, persecution of Anabaptists in Catholic Flanders increased again. Long before the Protestant Northern Provinces would declare independence in 1581, the inquisition against Anabaptists in Bruges, for example, had achieved its goal. With the last two Anabaptist executions in the city in 1573, the once large and thriving Mennonite congregation was extinguished. Subsequently Mennonites lived in Bruges only on rare occasions, and when present, for only a short time, as for example the well-known art historian Karel van Mander in 1582 ( note 1 ). In the Northern Provinces Calvinism had become attractive theologically and politically. Not only was Christian resistance to tyrannical gov...

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 ...

"In the Case of Extreme Danger" - Menno Pass and Refugee crisis, 1945-46

"In the Case of Extreme Danger 1. We are Russian-Mennonite refugees who are returning to Holland, the place of origin. The language is Low German. 2. The Dutch Mennonites there, Doopsgezinde , will take in all fellow-believing Mennonites from Russia who are in danger of compulsory repatriation. 3. The first stage of the journey is to Gronau in Westphalia. 4. As a precaution, purchase a ticket to an intermediate stop first. The last connecting station is Rheine. 5. Opposite Gronau is the Dutch city of Enschede, where you will cross the border. 6. On the border ask for Peter Dyck (Piter Daik), Mennonite Central Committee, Amsterdam, Singel 452. Peter Dyck (or his people) will distribute the relevant papers—“Menno Passes”--and provide further information. 7. Any other border points may also be crossed, with the necessary explanations (who, where to, Mennonites from Russia, Peter Dyck, M.C.C., etc.). The Dutch border Patrol is informed. 8. Here the whole matter must be h...

Non-Resistant Service: Forestry Camps

The 1902 photos are of the Mennonite Crimean Forestry ( Forstei ) “Commando” in the vineyards and orchards of southern Crimea on route to Yalta (" Gut [estate] Forroß"; note 1). The tasks for the units or commandos were to plant forests, lay out nurseries, and raise model orchards—work not directly or meaningfully connected to non-resistance, but deemed by the state as an acceptable alternative to state or military service. This non-combatant, alternative service program was the largest, most expensive and most formative, faith-based undertaking by Mennonites during the Mennonite "golden era" in Russia ( note 2 ). The first cohort of young men were chosen and sent for their term of alternative service in 1880: “On November 15 [1880] in Tokmak the first German youth were chosen [by lot] in the presence of the [Mennonite] district mayor and also of Elder A. Goerz. There, with singing and prayer, they beseeched the Lord for His mercy, which interested the Russian ...

"Between Monarchs" a lot can happen (like revolt). A Mennonite "Accession" Prayer for the Monarch

It is surprising for many to learn that Russian Mennonites sang the Russian national anthem "God save the Tsar" in special worship services ... frequently! We have a "Mennonite prayer" and sermon sample for the accession of the monarch ( Thronbesteigung ) or its anniversary, with closing prayer-- and another Mennonite sampler of a coronation ( Krönung ) prayer, sermon and closing prayer ( note 1 ). After 70 years with one monarch, the manual is made for a time like this--try sharing it with your Canadian Mennonite pastor ;) Technically there is no “between” monarchs: “The Queen is Dead. Long live the King!” But there is much that happens or can happen before the coronation of the new monarch. Including revolt. Mennonites in Molotschna had hosted Tsar Alexander I shortly before his death in 1825. Upon his death in December, Alexander's brother and heir Constantine declined succession, and prior to the coronation of the next brother Nicholas, some 3,000 rebel (mos...

"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...

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 ...

History of the Russian Mennonites

Search This Blog