Coronation Day, 1856

Molotschna Mennonite District Chairman David Friesen was invited to represent the Mennonites at the coronation of Tsar Alexander II in 1856. The extravagant pictures below are from the official coronation album (note 1).

I have translated the courtly letter of congratulations on behalf of “the entire Mennonite Brotherhood in Russia” signed by all nine church elders (but not Kleine Gemeinde) and two district chairmen (note 2).

"Most serene and supremely powerful Emperor! Most Gracious Emperor and Lord!

May your Imperial Majesty, Most Gracious One, be willing to accept our heartfelt congratulations and thankful feelings, which we are so bold to lay down before the feet of the Most High's illustrious throne in all humility, All Gracious One.

In the happy knowledge that we, the whole Mennonite Brotherhood in southern Russia, with sincere hearts and filled with thanksgiving, are true subjects of your Imperial Majesty, we gladly follow with all our soul the inner drive of the heart, to express reverently and in childlike manner before our Imperial Majesty, that we owe our thanks for this noble peace [Crimean War had just ended], next to God's all-wise guidance, to the most gracious and fatherly sentiments of your Imperial Majesty, through whose blessings we feel constantly committed, and especially for the upcoming coronation, to prayer with all inwardness, that God the Lord would bestow the richest fullness of His blessings and gifts upon your Imperial Majesty as well as upon our whole, passionately beloved Imperial House, so that the reign of your Imperial Majesty may be long and blessed ...

Mindful of the privileges most graciously bestowed upon our Mennonite Brotherhood by the revered Emperor and Lord Paul in a Most High Decree of Grace (Privilegium) on the 6th of September, 1800, we will gratefully continue to show ourselves more and more worthy, and strive with all of the strength and means at our disposal, to secure the benevolence of the Most Gracious One (Emperor) toward us in the future as well, 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, as we have been so blessed to this day under your Imperial Majesty and His majestic, most-blessed ancestors.

May the Lord our God fulfill in the richest measure our childlike prayers and wishes for a long, happy and blessed life and rule of your Imperial Majesty and direct the heart of your Imperial Majesty according to His divine [God's] good pleasure.

We are unspeakably happy to be in deepest reverence your Imperial Majesty's most humble and most faithful subjects, the Mennonite Brotherhood in southern Russia, in the name and on behalf of the churches and district of Chortitza, Mariupol [Bergthal] and Molotschna.

[Signatures --see attached pic]

Mennonite leaders were sincere in their praise, but not naive about the need to protect their charter of privileges with a new emperor. The congratulatory letter is a recommitment to the charter—that Mennonites will continue to show themselves “even more worthy” of the generous its privileges as a model community, and will strive toward that end “with all of the strength and means at our disposal.” And in return, their request is that the Tsar to be benevolent toward them, so that they and their children “may live a quiet and peaceful life in all godliness and respectability" under the Tsar's protection. This was not only wholly compatible with scripture (I Timothy 1:2f.), but also with their recently republished confession of faith and its article on “secular authority” (note 3).

To Russian Mennonites, the democratic revolutions across Europe appeared as chaotic eruptions that aimed to replace divinely ordained rulers with human institutions established on the “grace of the people” alone, not of God.

Popular evangelist and poet-minister Bernhard Harder was convinced that the Russian monarch was a divinely ordained bulwark against the “pestilence” and “vain and sinister schemes of democrats” and “servants of Satan” (note 4).

When Alexander II was assassinated in 1881, Russian Mennonites told their recently resettled siblings now in America of their deepest grief at this “irreplaceable loss” at the hands of “democrats” (note 5).

Years later after the 1905 Russian Revolution, historian P.M. Friesen described his Mennonite people as a “genuine Christian-conservative and generally bourgeois group,” among whom “ninety-nine out of one hundred … considered such words as ‘democrat,’ ‘democratic’ with suspicion, foreboding ill, and from a democracy only evil was expected” (note 6). While Friesen was articulating the prevailing opinion of Mennonite leadership, he was blind to the social unrest in large Mennonite factories, and the growing class distinctions among Mennonites in Russia.

--Arnold Neufeldt-Fast

---Notes---

Note 1: Coronation Album, from Brown University Library, https://library.brown.edu/readingritual/totos.html.

Note 2: “Abschrift der eingereichten Dankschrift der Mennoniten im südlichen Rußland an Sr. 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. Pics from copy of original in “Letters of Appeal to the Tsar, 1856–1866,” Peter J. Braun Russian Mennonite Archive, Reel 52, File 1827.

Note 3: See “Article XI: Concerning Secular Authority” of the United Frisian, Flemish, German Confession, now known as the “Rudnerweide Confession,” https://anabaptistwiki.org/mediawiki/index.php?title=Confession,_or_Short_and_Simple_Statement_of_Faith_(Rudnerweide,_Russia,_1853)#XI._Concerning_Secular_Authority

Note 4: Geistliche Lieder und Gelegenheitsgedichte von Bernhard Harder, edited by Heinrich Franz (Hamburg: A-G, 1888) vol. 1, no. 519, 566; no. 533, 583f. Regarding democratic assassins, see poems no. 521, p. 568f., https://media.chortitza.org/pdf/Pis/Hard1.pdf.

Note 5: Cf. letters from the villages of Fabrikerweise (Mennonitische Rundschau I, no. 23 [May 1, 1881], 1), Schönau and Halbstadt (MR I, no. 22 [April 15, 1881], 1), and Großweide (MR II, no. 1 [June 1, 1881], 1), https://archive.org/details/pub_die-mennonitische-rundschau?query=&sort=week&&and[]=year%3A%221881%22.

Note 6: Peter M. Friesen, Mennonite Brotherhood in Russia 1789–1910 (Winnipeg, MB: Christian, 1978) 627; https://archive.org/details/TheMennoniteBrotherhoodInRussia17891910/.

---

To cite this page: Arnold Neufeldt-Fast, “Coronation Day, 1856,” History of the Russian Mennonites (blog), May 9, 2023, https://russianmennonites.blogspot.com/2023/05/coronation-day-1856.html.

Comments

The End of Schardau (and other Molotschna villages), 1941

My grandmother was four-years old when her parents moved from Petershagen, Molotschna to Schardau in 1908. This story is larger than that of Schardau, but tells how this village and many others in Molotschna were evacuated by Stalin days before the arrival of German troops in 1941. -ANF The bridge across the Dnieper at Chortitza was destroyed by retreating Soviet troops on August 18, 1941 and the hydroelectric dam completed near Einlage in 1932 was also dynamited by NKVD personnel—killing at least 20,000 locals downstream, and forcing the Germans to cross further south at Nikopol. For the next six-and-a-half weeks, the old Mennonite settlement area of Chortitza was continuously shelled by Soviet troops from Zaporozhje on the east side of the river ( note 1 ). The majority of Russian Germans in Crimea and Ukraine paid dearly for Germany’s Blitzkrieg and plans for racially-based population resettlements. As early as August 3, 1941, the Supreme Command of the Soviet Forces received noti...

Sesquicentennial: Proclamation of Universal Military Service Manifesto, January 1, 1874

One-hundred-and-fifty years ago Tsar Alexander II proclaimed a new universal military service requirement into law, which—despite the promises of his predecesors—included Russia’s Mennonites. This act fundamentally changed the course of the Russian Mennonite story, and resulted in the emigration of some 17,000 Mennonites. The Russian government’s intentions in this regard were first reported in newspapers in November 1870 ( note 1 ) and later confirmed by Senator Evgenii von Hahn, former President of the Guardianship Committee ( note 2 ). Some Russian Mennonite leaders were soon corresponding with American counterparts on the possibility of mass migration ( note 3 ). Despite painful internal differences in the Mennonite community, between 1871 and Fall 1873 they put up a united front with five joint delegations to St. Petersburg and Yalta to petition for a Mennonite exemption. While the delegations were well received and some options could be discussed with ministers of the Crown, ...

“The way is finally open”—Russian Mennonite Immigration, 1922-23

In a highly secretive meeting in Ohrloff, Molotschna on February 7, 1922, leaders took a decision to work to remove the entire Mennonite population of some 100,000 people out of the USSR—if at all possible ( note 1 ). B.B. Janz (Ohrloff) and Bishop David Toews (Rosthern, SK) are remembered as the immigration leaders who made it possible to bring some 20,000 Mennonites from the Soviet Union to Canada in the 1920s ( note 2 ). But behind those final numbers were multiple problems. In August 1922, an appeal was made by leaders to churches in Canada and the USA: “The way is finally open, for at least 3,000 persons who have received permission to leave Russia … Two ships of the Canadian Pacific Railway are ready to sail from England to Odessa as soon as the cholera quarantine is lifted. These Russian [Mennonite] refugees are practically without clothing … .” ( Note 3 ) Notably at this point B. B. Janz was also writing Toews, saying that he was utterly exhausted and was preparing to ...

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...

On Becoming the Quiet in the Land

They are fair questions: “What happened to the firebrands of the Reformation? How did the movement become so withdrawn--even "dour and unexciting,” according to one historian? Mennonites originally referred to themselves as the “quiet in the land” in contrast to the militant--definitely more exciting--militant revolutionaries of Münster ( note 1 ), and identification with Psalm 35:19f.: “Let not my enemies gloat over me … For they do not speak peace, but they devise deceitful schemes against those who live quietly in the land.” How did Mennonites become the “quiet in the land” in Royal Prussia? Minority non-citizen groups in Poland like Jews, Scots, Huguenots or the much smaller body of Mennonites did not enjoy full political or economic rights as citizens. Ecclesial and civil laws left linguistic or religious minorities vulnerable to extortion. Such groups sought to negotiate a Privilegium or charter with the king, which set out a legal basis for some protections of life an...

1871: "Mennonite Tough Luck"

In 1868, a delegation of Prussian Mennonite elders met with Prussian Crown Prince Frederick in Berlin. The topic was universal conscription--now also for Mennonites. They were informed that “what has happened here is coming soon to Russia as well” ( note 1 ). In Berlin the secret was already out. Three years later this political cartoon appeared in a satirical Berlin newspaper. It captures the predicament of Russian Mennonites (some enticed in recent decades from Prussia), with the announcement of a new policy of compulsory, universal military service. “‘Out of the frying pan and into the fire—or: Mennonite tough luck.’ The Mennonites, who immigrated to Russia in order to avoid becoming soldiers in Prussia, are now subject to newly introduced compulsory military service.” ( Note 2 ) The man caught in between looks more like a Prussian than Russian Mennonite—but that’s beside the point. With the “Great Reforms” of the 1860s (including emancipation of serfs) the fundamentals were c...

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...

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 ...

The Tinkelstein Family of Chortitza-Rosenthal (Ukraine)

Chortitza was the first Mennonite settlement in "New Russia" (later Ukraine), est. 1789. The last Mennonites left in 1943 ( note 1 ). During the Stalin years in Ukraine (after 1928), marriage with Jewish neighbours—especially among better educated Mennonites in cities—had become somewhat more common. When the Germans arrived mid-August 1941, however, it meant certain death for the Jewish partner and usually for the children of those marriages. A family friend, Peter Harder, died in 2022 at age 96. Peter was born in Osterwick to a teacher and grew up in Chortitza. As a 16-year-old in 1942, Peter was compelled by occupying German forces to participate in the war effort. Ukrainians and Russians (prisoners of war?) were used by the Germans to rebuild the massive dam at Einlage near Zaporizhzhia, and Peter was engaged as a translator. In the next year he changed focus and started teachers college, which included significant Nazi indoctrination. In 2017 I interviewed Peter Ha...

School Reports, 1890s

Mennonite memoirs typically paint a golden picture of schools in the so-called “golden era” of Mennonite life in Russia. The official “Reports on Molotschna Schools: 1895/96 and 1897/98,” however, give us a more lackluster and realistic picture ( note 1 ). What do we learn from these reports? Many schools had minor infractions—the furniture did not correspond to requirements, there were insufficient book cabinets, or the desks and benches were too old and in need of repair. The Mennonite schoolhouses in Halbstadt and Rudnerweide—once recognized as leading and exceptional—together with schools in Friedensruh, Fürstenwerder, Franzthal, and Blumstein were deemed to be “in an unsatisfactory state.” In other cases a new roof and new steps were needed, or the rooms too were too small, too dark, too cramped, or with moist walls. More seriously in some villages—Waldheim, Schönsee, Fabrikerwiese, and even Gnadenfeld, well-known for its educational past—inspectors recorded that pupils “do not ...

History of the Russian Mennonites

Search This Blog