Forgotten Practice of Footwashing

The most important and influential Prussian Mennonite leader in a century, Danzig Elder Georg Hansen, taught in the late 1600s that footwashing is “necessary for salvation (Seeligkeit)”—symbolic of the community’s deep commitment to humility and mutual service as a strategy for establishing the Lord’s kingdom. In this regard, he echoed Danzig’s first Anabaptist elder, Dirk Philips, a century earlier (note 1). He shaped a tradition.

Hansen “disciplined” an accomplished but haughty (in Hansen’s perspective) portrait painter in the congregation in 1697, for example, for painting “graven images,” and barred him from communion, footwashing, and membership meetings (note 2).

A century later, a new confession of faith was published by Elbing Mennonite Elder Gerhard Wiebe in 1792, which was taken to Russia and reprinted for another century and more (note 3). While the government is a divine ordinance to obey, according to this tradition, it is ultimately through a servant people that God will bring the world to himself: thus the poor are to be zealously cared for, and with footwashing the community reminds itself to follow the Lord’s example and “serve one another in humility and love.”

A 1888 yearbook gives information on all Russian Mennonite congregations, and notes which ones practice footwashing and which ones do not (note 4). It was practiced in Gnadenfeld, Halbstadt, Herzenberg, Waldheim, Alexanderwohl, Karasan (Crimea), Molotschna Mennonite Brethren (four times per year); "not typically" in Pordenau or Rudnerweide, for example, and not at all in Chortitza.

The 1911 Ministers’ Manual (Handbuch zum Gebrauch bei gottesdienstlichen Handlungen) gives sample services for footwashing (before or after communion) while noting that many congregations do not practice footwashing (note 5).

While Menno Simons mentioned footwashing only twice—he does not insist on it like Dirk Philips—he does highlight mutual aid, for example, which “is the only sign whereby a true Christian may be known … All those who are born of God, who are gifted with the Spirit of the Lord, … are prepared by such love to serve their neighbors, not only with money and goods, but … in an evangelical manner with life and blood” (note 6).

Why did (most) Russian Mennonites practice footwashing? It connected baptismal vows, a Mennonite understanding of Lord’s Supper, and the ever-present emphasis on discipleship and mutual care.

Following the Ministers’ Manual (1911), preparation for participation in the Lord’s Supper in a “worthy manner” (1 Corinthians 11: 29) included “earnest, humble, and prayerful self-examination,” mutual confession and the holy duty of reconciliation with the neighbour—“so that brotherly love is awakened and multiplied amongst us.” This normally culminated in footwashing and a collection for the poor. The communion service then concluded with an exhortation to faithful discipleship (note 7).

Footwashing is no longer practiced widely among Mennonites with this history through Russia—and with that a formational practice lost, and maybe more. But thinking about it does help to understand the unique legacy of this tradition and who those ancestors were or at least tried to be.

---Arnold Neufeldt-Fast

---Notes---

Image: Footwashing scene of the Old Flemish Mennonites at Zaandam, The Netherlands, engraving, ca. 1743, by Jacob Folkema, https://picryl.com/media/voetwassing-bij-de-oude-vlaamse-doopsgezinden-te-zaandam-ca-1740-048121.

Note 1: Georg Hansen, Confession oder Kurtze und einfältige Glaubens-Bekänetenüsse derer Mennonisten in Preußen, so man nennet die Clarichen (1678), question 35. http://pbc.gda.pl/dlibra/docmetadata?from=rss&id=35959. Cf. also Dirk Philips, The Writings of Dirk Philips, 1504–1568, translated and edited by Cornelius J. Dyck et al. (Waterloo, ON: Herald, 1992), 367f.

Note 2: For primary texts with analyses, see Hans Rudolf Lavater, “Der Danziger Maler Enoch I Seemann, die Danziger Mennoniten und die Kunst,” Mennonitica Helvetica 36 (2013), 11–97. Renowned Canadian novelist Rudy Wiebe has put the story of Enoch Seemann, Mennonite artist, into a beautiful historical narrative in: Sweeter than all the World (Toronto: Jackpine, 2001), 111–136. https://books.google.ca/books?id=UAonPMyassYC&dq. See previous post: https://russianmennonites.blogspot.com/2022/09/1690s-scandal-in-danzig-flemish-church.html.

Note 3: Glaubensbekenntniß der Mennoniten in Preußen und Rußland (Berdjansk, 1874), https://media.chortitza.org/pdf/kb/bekent74.pdf.

Note 4: H. G. Mannhardt, ed., Jahrbuch der Altevangelischen Taufgesinnten oder Mennoniten-Gemeinden (Danzig, 1888), https://books.google.ca/books?id=ok5FAQAAMAAJ&dq.

Note 5: Handbuch zum Gebrauch bei gottesdienstlichen Handlungen zunächst für die Aeltesten und Prediger der Mennoniten-Gemeinden in Rußland, Allgemeiner Konferenz der Mennoniten in Rußland (Berdjansk: Ediger, 1911), https://mla.bethelks.edu/books/264.097%20Al34h/.

Note 6: Menno Simons, Complete Writings of Menno Simons, edited by J. C. Wenger (Scottdale, PA: Herald, 1984) 558; also 559 (different pagination online: http://www.mennosimons.net/fulltext.html).

Note 7: Handbuch zum Gebrauch bei gottesdientlichen Handlungen, 21, 49, 83.

---

To cite this post: Arnold Neufeldt-Fast, "Forgotten Practice of Footwashing," History of the Russian Mennonites (blog), May 29, 2023,

Comments

Outrage in Canada: Ukrainian in Waffen-SS honoured in Parliament. Mennonite Connections

As an historic peace church, Russian Mennonite congregations in Canada never celebrated “their veterans” who had volunteered with the Waffen-SS or Wehrmacht in complex times; hundreds did however volunteer to protect and defend their corner of Ukraine from a new era of Moscow-based Bolshevism. Some later self-identified as "The Lost Generation." German Prussian Mennonites in contrast understood that heritage differently and celebrated the “Heroes' Day Memorial” service anually until 1945. After 1945 Germany appropriately renamed their remembrance day as Volkstrauertag —the People’s Day of Mourning ( note 1 ). Many descendents live in Canada. A parallel Ukrainian story made the news in Canada in September 2023. The Speaker of the House of Commons invited a 98-year-old Ukrainian-Canadian war veteran to a joint session of Parliament for the visit and address by Ukrainian President Volodymyr Zelensky on September 22. Without good vetting by the Speaker, the guest was laud...

“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 ...

Ukraine Independence--Russian Aggression--German Interests (1918)

The semi-autonomous Ukrainian People's Republic was established shortly after Russia's February Revolution in 1917. Much was still fluid, however. After the October Bolshevik Revolution the Central Rada of Ukraine in Kyiv declared full state independence from the Russian Republic on January 22, 1918. The Ukrainian People's Republic negotiated an end to its participation in Great War, and on February 9, 1918 signed a protectorate treaty in Brest-Litovsk. On February 17, Ukraine appealed to Germany and Austria-Hungary for assistance to repel Russian Bolshevik “invaders,” to detach Ukraine from Russia, and to establish conditions of stability. The World War had not yet ended. Imperialist Germany was desperate for grain and natural resources from Ukraine, eager to end the war in the east while containing Russia, and determined to establish post-war markets for German goods, technologies and influence ( note 1 ). For its part the Russian Bolshevik regime was eager to save ...

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 ...

From USSR to Cherrywood Station: Mennonites winter in Markham-Stouffville, 1924

On September 26, 1924, 126 Russian Mennonite passengers disembarked the S. S. Melita at Quebec City ( note 1 ). They were among some 20,000 Mennonites who could immigrate to Canada from the Soviet Union in the 1920s. A number of these families received train cards to Cherrywood (Pickering) and Locust Hill (Markham) stations, where they were received by Markham area Mennonites. The Canadian Mennonite Board of Colonization (CMBC) registration forms record each family's travel dates as well as their "first place of arrival" in Canada. The attached artifacts—a few pages from the financial records booklet kept by Markham-Stouffville treasurer J. L. Grove, plus some correspondence—profile concretely the level of support of this community north-east of Toronto for co-religionists fleeing the Soviet Union. Mennonites in Ontario had been well informed of the relief needs in Russia since 1921 and plans for mass immigration ( note 2 ). In April 1924 the local Stouffville Tribune ...

Russian Mennonites were Monarchists

In 1848, Evgenii von Hahn, President of the Guardianship Committee for Foreign Settlers in New Russia, tasked each village administration to work with the schoolteacher to produce an exact historical description of its settlement and key events in its history ( note 1 ). Looking back 44 years, the mayor and teacher of the Molotschna village of Altona had no difficulty identifying and describing the most glorious event in their history ( note 2 ). “There are moments in life that are too great for the human heart, when we are simply overwhelmed--exquisite, great, blissful moments when our voices fall silent, when we are moved so profoundly in our inward being that our hands fold of their own accord and our eyes gaze heavenward and prayer is the one thing needed by an overflowing heart. One such great, blissful moment was in the year 1818, when the most blessed Emperor Alexander I on his journey from the Crimea to St. Petersburg honoured our colony [village] with his distinguished visit a...

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...

1929 Flight of Mennonites to Moscow and Reception in Germany

At the core of the attached video are some thirty photos of Mennonite refugees arriving from Moscow in 1929 which are new archival finds. While some 13,000 had gathered in outskirts of Moscow, with many more attempting the same journey, the Soviet Union only released 3,885 Mennonite "German farmers," together with 1,260 Lutherans, 468 Catholics, 51 Baptists, and 7 Adventists. Some of new photographs are from the first group of 323 refugees who left Moscow on October 29, arriving in Kiel on November 3, 1929. A second group of photos are from the so-called “Swinemünde group,” which left Moscow only a day later. This group however could not be accommodated in the first transport and departed from a different station on October 31. They were however held up in Leningrad for one month as intense diplomatic negotiations between the Soviet Union, Germany and also Canada took place. This second group arrived at the Prussian sea port of Swinemünde on December 2. In the next ten ...

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...

History of the Russian Mennonites

Search This Blog