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

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

“Operation Chortitza” – Resettler Camps in Danzig-West Prussia, 1943-44 (Part I)

In October 1943, some 3,900 Mennonite resettlers from “Operation Chortitza” entered the Gau of Danzig-West Prussia. They were transported by train via Litzmannstadt and brought to temporary camps in Neustadt (Danzig), Preußisch Stargard (Konradstein), Konitz, Kulm on the Vistula, Thorn and some smaller localities ( note 1 ). The Gau received over 11,000 resettlers from the German-occupied east zones in 1943. Before October some 3,000 were transferred from these temporary camps for permanent resettlement in order to make room for "Operation Chortitza" ( note 2 ). By January 1, 1944 there were 5,473 resettlers in the Danzig-West Prussian camps (majority Mennonite); one month later that number had almost doubled ( note 3 ). "Operation Chortitza" as it was dubbed was part of a much larger movement “welcoming” hundreds of thousands of ethnic Germans “back home” after generations in the east. Hitler’s larger plan was to reorganize peoples in Europe by race, to separate

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,

"Anti-Menno" Communist: David J. Penner (1904-1993)

The most outspoken early “Mennonite communist”—or better, “Anti-Menno” communist—was David Johann Penner, b. 1904. Penner was the son of a Chortitza teacher and had grown up Mennonite Brethren in Millerovo, with five religious services per week ( note 1 )! In 1930 with Stalin firmly in power, Penner pseudonymously penned the booklet entitled Anti-Menno ( note 2 ). While his attack was bitter, his criticisms offer a well-informed, plausible window on Mennonite life—albeit biased and with no intention for reform. He is a ethnic Mennonite writing to other Mennonites. Penner offers multiple examples of how the Mennonite clergy in particular—but also deacons, choir conductors, Sunday School teachers, leaders of youth or women’s circles—aligned themselves with the exploitative interests of industry and wealth. Extreme prosperity for Mennonite industrialists and large landowners was achieved with low wages and the poverty of their Russian /Ukrainian workers, according to Penner. Though t

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

Mennonite Heritage Week in Canada and the Russländer Centenary (2023)

In 2019, the Canadian Parliament declared the second week in September as “Mennonite Heritage Week.” The bill and statements of support recognized the contributions of Mennonites to Canadian society ( note 1 ). 2019 also marked the centenary of a Canadian Order in Council which, at their time of greatest need, classified Mennonites as an “undesirable” immigrant group: “… because, owing to their peculiar customs, habits, modes of living and methods of holding property, they are not likely to become readily assimilated or to assume the duties and responsibilities of Canadian citizenship within a reasonable time.” ( Pic ) With a change of government, this order was rescinded in 1922 and the doors opened for some 23,000 Mennonites to immigrate from the Soviet Union to Canada. The attached archival image of the Order in Council hangs on the office wall of Canadian Senator Peter Harder—a Russländer descendant. 2023 marks the centennial of the arrival of the first Russländer immigrant groups

Turning Weapons into Waffle Irons!

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

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

Village Reports Commando Dr. Stumpp, 1942: List and Links

Each of the "Commando Dr. Stumpp" village reports written during German occupation of Ukraine 1942 contains a mountain of demographic data, names, dates, occupations, numbers of untimely deaths (revolution, famines, abductions), narratives of life in the 1930s, of repression and liberation, maps, and much more. The reports are critical for telling the story of Mennonites in the Soviet Union before 1942, albeit written with the dynamics of Nazi German rule at play. Reports for some 56 (predominantly) Mennonite villages from the historic Mennonite settlement areas of Chortitza, Sagradovka, Baratow, Schlachtin, Milorodovka, and Borosenko have survived. Unfortunately no village reports from the Molotschna area (known under occupation as “Halbstadt”) have been found. Dr. Karl Stumpp, a prolific chronicler of “Germans abroad,” became well-known to German Mennonites (Prof. Benjamin Unruh/ Dr. Walter Quiring) before the war as the director of the Research Center for Russian Germans

Blessed are the Shoe-Makers: Brief History of Lost Soles

A collection of simple artefacts like shoes can open windows onto the life and story of a people. Below are a few observations about shoes and boots, or the lack thereof, and their connection to the social and cultural history of Russian Mennonites. Curiously Mennonites arrived in New Russia shoe poor in 1789, and were evacuated as shoe poor in 1943 as when their ancestors arrived--and there are many stories in between. The poverty of the first Flemish elder in Chortitza Bernhard Penner was so great that he had only his home-made Bastelschuhe in which to serve the Lord’s Supper. “[Consequently] four of the participating brethren banded together to buy him a pair of boots which one of the [Land] delegates, Bartsch, made for him. The poor community desired with all its heart to partake of the holy sacrament, but when they remembered the solemnity of these occasions in their former homeland, where they dressed in their Sunday best, there was loud sobbing.” ( Note 1 ) In the 1802 C

History of the Russian Mennonites

Search This Blog