Skip to main content

Nazi German love for Mennonites in Ukraine. Why?

For Mennonites the dramatic and massive invasion of USSR by German forces in Summer/Fall 1941 meant liberation from Soviet state terror and answer to prayer.

Nazi Germany spared neither money nor personnel to free, feed, cloth, protect, heal and educate the Soviet Union’s ethnic Germans—and Mennonites in particular.

Mennonite memoirs, village reports and EWZ (naturalization applications) autobiographies are consistent with praise for the German Reich and its leader.

From the highest levels, goodwill, care and patience towards ethnic Germans was policy. Reichsführer-SS Heinrich Himmler was also named by Hitler as Reich Commissioner for the Consolidation of German Nationhood. This authorized Himmler and his para-military SS to oversee and coordinate the Germanization, resettlements and population transfers which came with the invasion and partial annexation of Poland (Warthegau), and later occupation plans for parts of Ukraine and Russia.

The VoMi (Volksdeutsche Mittelstelle) or SS- "Ethnic German Liaison Office" oversaw the support for ethnic Germans in its regions. SS-Sturmbannführer Hermann Roßner, for example, was the VoMi official responsible for the supplies, schools, hospitals, clothing etc. for the predominantly Mennonite Molotschna (“Halbstadt”) settlement. Over the war years Roßner met several times with the representative of Russian Mennonites in Germany, Benjamin Unruh—in Litzmannstadt, in the home of Unruh’s daughter and son-in-law in Berlin, as well as in Unruh’s home in Karlsruhe.

VoMi officials arranged for Himmler to visit Mennonites in Molotschna, and then later with Benjamin Unruh in a secret location in Germany. “I have been in Ukraine [October 1942] and I have observed the people there for myself. Your Mennonites are the best,” Himmler—the second most powerful leader in Nazi Germany told Unruh. Unruh “sat immediately to the right of Himmler and dined with him” (note 1).

Based on his Molotschna visit, Himmler “approved of the behaviour and attitude of the Mennonites” (note 2). The two spoke about a return and settlement of Russian Mennonites—from South and North America--to Ukraine, the election of an elders for Chortitza and Molotschna, and a possible compensation on the basis of their property in 1914 (note 3).

When 35,000 Mennonites were evacuated from Ukraine, Benjamin Unruh—who Himmler called the Moses of the Mennonites--travelled, called and telegraphed on a VoMi stipend to gather and provide pastoral, logistical and political support for the Mennonites refugees, for example (note 4).

The VoMi was responsible for the safe and orderly evacuation of tens of thousands of ethnic Germans from the Soviet Union in 1943-44 and their “homecoming” and naturalization in larger Germany.

After the war, Unruh testified at the war crimes tribunal in support of SS-Obergruppenführer Werner Lorenz, the head of the Ethnic German Liaison Office (VoMi)—who claimed his only role was to enhance the welfare of ethnic Germans (note 5).

Amidst the told and untold horrors of the Nazi German regime, why did they show this unfailing kindness to the Mennonites of Ukraine?

Eric Steinhart writes that the invasion of the Soviet Union in 1941 was

“... singularly important to the Third Reich’s plan to transform Europe and ultimately, perhaps the globe. … Nazi planners believed that this territory would become an asset to Germany only if the region’s millions of Slavs and Jews disappeared.”

“Following the German invasion of the Soviet Union, … the VoMi took charge of the country’s remaining Volksdeutsche [ethnic Germans] … Himmler dispatched Sonderkommando R (Special Comand R[ussia]), a special VoMi unit to mobilize ethnic Germans in conquered Soviet territory as the demographic seeds of future ‘Germanization’ … in the occupied territories of the Soviet Union.” (Note 6)

In a forthcoming post these two sides will be displayed concretely with correspondence and writing in support of Mennonites by VoMi SS-Obersturmführer Dr. Hermann Wolfrum (note 7).

            ---Arnold Neufeldt-Fast

---Notes---

Note 1: Diether Götz Lichdi, Mennoniten im Dritten Reich. Dokumentation und Deutung (Weierhof/Pfalz: Mennonitischer Geschichtsverein, 1977), 140f., https://archive.org/details/mennonitenimdrit0000lich/. For more on Unruh see Arnold Neufeldt-Fast, “Benjamin Unruh, MCC [Mennonite Central Committee] and National Socialism,” Mennonite Quarterly Review 96, no. 2 (April 2022), 157–205, https://digitalcollections.tyndale.ca/handle/20.500.12730/1571.

Note 2: Karl Götz, Das Schwarzmeerdeutschtum: Die Mennoniten (Posen: NS-Druck Wartheland, 1944), 11, https://mla.bethelks.edu/gmsources/books/1944; also Horst Gerlach, “Mennonites, the Molotschna, and the Volksdeutsche Mittelstelle in the Second World War,” translated by John D. Thiesen, Mennonite Life 41, no. 3 (1986), 8, https://mla.bethelks.edu/mennonitelife/pre2000/1986sep.pdf.

Note 3: Benjamin Unruh to S.S. Obergruppenführer Werner Lorenz, July 29, 1943, letter, from Mennonitsche Forschungsstelle Weierhof, Vereinigung Collection, folder 1943.

Note 4: SS-Obersturmführer Gerhard Wolfrum (VoMi) to Benjamin H. Unruh, 29 September 1943, 159/343, from Technische Universitätsarchiv Karlsruhe, S499, Schrank 2a, Fach 24. Copies acquired by archivist John Thiesen, Mennonite Library and Archives—Bethel College, June 2021.

Note 5: Defense testimony by Benjamin H. von Unruh for Werner Lorenz and Heinz Brueckner, December 17, 1947. The RuSHA Case. U.S. National Archives Collection of World War II War Crimes Records, Case VIII, Record Group 238, mimeographed testimony, 2714–2730; SA 1, file 184, from Mennonite Library and Archives --Bethel College, https://mla.bethelks.edu/archives/sa_1_184/.

Note 6: Eric C. Steinhart, The Holocaust and the Germanization of Ukraine (New York: Cambridge University Press, 2015), 4; see his doctoral thesis “Creating Killers: The Nazification of the Black Sea Germans and the Holocaust in Southern Ukraine, 1941–1944.” PhD dissertation, University of North Carolina at Chapel Hill, 2010, https://cdr.lib.unc.edu/indexablecontent/uuid:cbc90aec-ecd8-497a-b823-c7778ef9401b.

Note 7: See forthcoming post.

Print Friendly and PDF

Comments

Popular posts from this blog

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...

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 ...

Invitation to the Russian Consulate, Danzig, January 19, 1788

B elow is one of the most important original Mennonite artifacts I have seen. It concerns January 19. The two land scouts Jacob Höppner and Johann Bartsch had returned to Danzig from Russia on November 10, 1787 with the Russian Immigration Agent, Georg von Trappe. Soon thereafter, Trappe had copies of the royal decree and agreement (Gnadenbrief) printed for distribution in the Flemish and Frisian Mennonite congregations in Danzig and other locations, dated December 29, 1787 ( see pic ; note 1 ). After the flyer was handed out to congregants in Danzig after worship on January 13, 1788, city councilors made the most bitter accusations against church elders for allowing Trappe and the Russian Consulate to do this; something similar had happened before ( note 2 ). In the flyer Trappe boasted that land scouts Höppner and Bartsch met not only with Gregory Potemkin, Catherine the Great’s vice-regent and administrator of New Russia, but also with “the Most Gracious Russian Monarch” herse...

Mennonite Medical Orderlies in World War I

Russia declared war on Germany on July 20, 1914. Mennonite ministers and civic leaders met on July 22, and called for the extension of their community’s alternative service agreement beyond forestry service: to form complete medical units to gather the wounded from the front and to transport them by hospital trains to interior hospitals; to establish special hospital facilities for the wounded in the colonies; to fundraise large sums for the Red Cross; and to grant financial aid to families of soldiers ( note 1 ). Mennonites knew that they would have to prove their patriotism in positive and tangible ways in order to retain property rights and privileges. Abraham Kröker, editor of the Friedensstimme , wrote just before the start of the war: “Do we not owe it our government and Russian neighbours to show that if a war … broke out, we would be ready to serve the interests of the Fatherland [Russia], and to help the needy?” D. H. Epp, editor of Der Botschafter , wrote: “We need to show ...

Flooding and Mennonites: A Common Thread

In November 2021 many Mennonites in the Fraser Valley of British Columbia were impacted by disastrous flooding. The mayor of Abbotsford—the worst-hit city—as well as the local Member of Parliament were Mennonites. Many Mennonites across Canada had family members who are directly impacted.  Flood stories have been an important thread in the Prussian-Russian Mennonite story. How have Mennonites responded? Mutual aid stands out. For Menno Simons, it was “the only sign whereby a true Christian may be known” ( note 1 ).  In 1562, “Dutch people of the Mennonite religion” were specifically invited by the Polish banking house Loysen to settle on the “Tiegenhoff part of the Vistula Delta” to rebuild dikes partially destroyed by huge floods (1540 and 1543) and wars, and to drain low-lying lagoons and swamps over large blocks of land ( note 2 ). The Tiege River—a branch of the Vistula—was at or below sea level.  Dams and ditches along the Nogat and Vistula rivers had been construct...

"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...

Life in Exin, 1944: German-Occupied Poland

After the 1943-44 portion of the Great Trek ended with settlement of some 35,000 Mennonites in German-annexed Poland, the Gnadenfeld area trek members were scattered in resettler camps ( Umsiedler-Lager ) around Exin ( Kcynia ) and the Altburgund District administrative centre of Dietfurt ( Żnin ), including the hamlets of Kiefernrode ( Słupowiec ), Schwarzerde ( Malice ), Schmiedebach, etc. ( note 1) . Until World War I, the area was part of the German-Prussian Province of Posen, about 170 kilometres south-west of Danzig ( Gdańsk ) and about 400 kilometres east of Berlin. Almost all ethnic German resettlers from Ukraine arrived through Litzmannstadt (Łódź), one of two entrance points from the east into new German province of “Warthegau” ( note 2) . Here thousands were cleansed, deloused and processed daily. Some Gnadenfeld group members were brought to Janowitz (Janowiec) , near Hermannsbad in the District of Hohensalza for quarantine. Here fresh straw was laid out on the floor for ...

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 ...

"Should Holy Baptism be offered to Deaf-Mutes (1886)?”

In 1886 the General Conference of the Mennonite Congregations in Russia (elders and ministers) adopted the following resolution: “A deaf-mute who desires Holy Baptism may be baptized, providing he is not an idiot ( blödsinnig ), and an understanding of baptism is first introduced to him as far as possible” ( note 1 ). A. G. Ambarzumov, a Protestant Armenian who had been trained in Germany and Switzerland for teaching the deaf, started a small initiative in the Mennonite “Molotschna Settlement” in Ukraine/South Russia in the 1870s. After a difficult start, benefactors in the Molotschna embraced the idea of a larger institution for the deaf—the first such institution in South Russia--especially because of the demonstrable results produced in the lives of students. “After only four months, Herr Ambarzumov could demonstrate encouraging results; the students were able to pronounce almost all vowels and consonants and speak and write some words" ( note 2 ). The institution's n...

Swiss and Palatinate Connections

Sometime after 1850 Andreas Plennert and his family immigrated to South Russia from the Culm Region of West Prussia. Though there was at least one Mennonite “Plehnert” who had already immigrated to Russia in 1793, it is not a very common Prussian-Russian Mennonite name. As such, however, it is easier to trace than many and offers a minority narrative and identity within the longer and broader Russian Mennonite story. The account below is adapted largely from information in Horst Penner, Die ost- und westpreußischen Mennoniten , vol. 1, though I have expanded upon his work to offer a slightly different narrative. In 1724 there was a group of Mennonites forced out of the Memel region in East Prussia for political and religious reasons and were given assistance to resettle back to West Prussia in areas populated by Mennonites. Among the 23 households that went to the Stuhm region there is one Plenert listed, namely Christian Plenert. We know that Mennonites entered the Memel region ...